BS  1235  .L973  1910  v. 2 
Luther,  Martin,  1A83-1546. 

Commentary  on  Genesis 


LUTHER  ON  SIN  AND  THE  FLOOD 


COMMENTARY  ON 
GENESIS 


BY 

y 

JOHN  NICHOLAS  LENKER,  D.  D. 

TRANSLATOR  OF  LUTHER'S  WORKS  INTO  ENGLISH; 
AUTHOR  OF  "LUTHERANS  IN  ALL  LANDS" 


Vol.  II 
Second  Thousand 


Wi)t  lutfjer  ^ress 

MINNKAPOLIS,   MINN.,    U.   S 

1910 


DEDICA  TION. 

To  all  interested  in  studying  the  Christian 

Missionary  problems  of  "the  last 

times"  of  the  modern  world,  this 

volume   is  dedicated. 


Copyright,  1910,  by  J.  N.  LENKER. 


FOREWORD. 

The  first  volumes  of  the  "American  Luther"  we  selected  for 
publication  were  his  best  commentaries,  then  eight  volumes  of  his 
Gospel  and  Epistle  sermons  and  one  volume  of  hia  best  catecheti- 
cal writings.  These  rich  evangelical  works  introduced  us  to  the 
real  Luther,  not  the  polemical,  but  the  Gospel  Luther.  They  con- 
tain the  leaven  of  the  faith,  life  and  spirit  of  Protestantism.  We 
now  return  to  his  spiritual  commentaries  on  the  Bible  which  are 
the  foundation  of  all  his  writings.  The  more  one  reads  Luther 
the  greater  he  becomes  as  a  student  of  the  One  Book. 
Contents  of  This  Volume. 

This,  the  second  volume  of  Luther's  great  commentary  on  Gene- 
sis,  appears   now   in   English   for   the   first   time. 

It  covers  chapters  four  to  nine  inclusive  of  Genesis.  The  sub- 
jects discussed  are:  Cain's  murder,  his  punishment,  Cain's  sons, 
Seth  and  his  sons,  the  wickedness  of  the  old  world,  the  ark, 
Noah's  obedience,  the  universal  destruction,  the  salvation  of 
Noah's  family,  his  sacrifice,  his  blessing,  the  rainbow  covenant, 
Noah's  fall,  Ham  cursed  and  Shem  and  Japheth  blessed.  These 
great  themes  are  discussed  by  Moses  and  Luther.  They  have 
vital  relations  to  problems  pertaining  to  the  end  of  the  modern 
world.  Our  hope  and  prayer  are  that  God  may  use  this  volume 
to  make  the  book  of  Genesis  and  the  whole  Old  Testament 
a  greater  spiritual  blessing  to  the  Church  and  that  it  may  serve 
the  servants  of  God  in  these  latter  days  in  calling  people  to 
repentance,  faith   and  prayer  like  Noah   and  Luther   did. 

In  his  "Dear  Genesis"  Luther  proved  that  the  free  Evangelical 
religion  he  taught  was  not  new,  but  as  old  as  the  first  book  of 
the  Bible,  and  that  it  does  not  consist  in  outward  forms,  organiz- 
ations and  pomp,  but  in  true  faith  in  Christ  in  our  hearts  and 
lives.  Genesis  contains  the  only  historic  records  accessible  of  the 
first  2364  years  of  the  4004  years  before  Christ.  It  is  worthy  of 
study  in  our  day  as  it  was  in  the  days  of  the  Eeformation. 
Acknowledgments. 

Luther  advised  no  one  should  translate  alone  and  he  practiced 
what  he  taught.  We  have  followed  his  rule  and  example.  Pastor 
C.  B.  Gohdes  of  Baltimore  translated  chapter  six  and  President 
Schaller  of  Milwaukee  Theological  Seminary,  chapters  five,  seven, 
edght    and    nine. 

Inaccuracies  may  be  due  to  the  revision  and  editing,  and  not 
to  the  translators,  for  every  good  translation  must  be  fluent  and 
idiomatic,  to  secure  which  is  the  most  difficult  task.  Pastor 
Gohdes  also  rendered  valuable  help  in  the  final  revision  of  parts. 
The   translation    of   the    analyses   is  by  the   undersigned. 

The  few  last  pages  of  the  first  edition  of  volume  one  we 
revised  and  reprint  in  this  volume  in  order  to  make  the  pages 
of  each  volume  of  our  edition  to  correspond  with  the  German 
and  Latin  volumes  of  the  Erlangen  edition.  The  paragraphs 
are  numbered  and  the  analyses  given  according  to  the  old  Walch 
edition. 


Luther  and  World-Evangelization. 

In  translating  Luther  into  practical  English  in  practical  Ameri- 
ca, and  in  this  age  that  is  growing  more  and  more  practical,  we 
need  to  be  reminded  that  this  work  is  for  practical  use  and 
purposes.  Luther  was  radical  along  Bible  lines  in  applying  the 
truth  personally  and  to  the  world. 

It  is  a  year  since  the  last  volume  of  the  "American  Luther" 
appeared.  The  delay  was  caused  by  an  effort  to  raise  the  work  to 
a  higher  standard  and  by  the  publication  of  a  book  on  "The  True 
Place  of  Germans  and  Scandinavians  in  the  Evangelization  of  the 
World",  not  a  revision  of,  but  a  new  companion  volume  to  "Lu- 
therans In  All  Lands"  that  appeared  seventeen  years  ago.  By 
comparing  these  two  books  one  has  the  best  evidence  of  the  mar- 
velous progress  of  God's  Kingdom  in  recent  years,  and  the  grow- 
ing world-significance  of  Luther's  evangelistic  writings.  Evangeli- 
zation at  home  and  abroad  is  the  popular  religious  theme  today  in 
the  German  fatherland  and  in  the  whole  Protestant  world.  The 
word  "world"  is  becoming  so  common  its  full  meaning  is  not 
appreciated.  When  world-evangelization  is  discussed,  it  is  too  often 
from  the  standpoint  of  the  nation  discussing  it.  Each  nation  is 
so  active  in  its  own  work  that  it  fails  to  appreciate  what  others 
are  doing.  For  example  how  little  the  world  missionary  confer- 
ences in  English  lands  have  to  say  of  the  German  and  Scandina- 
vian missions  and  the  Eeformed  Churches  of  the  Lutheran  work. 
Hence  the  fruits  of  Luther's  evangelical  writings  are  underes- 
timated by  the  English  people.  It  is  opportune  to  translate  not 
only  Luther  but  also  the  best  fruits  of  those  writings  in  various 
languages  during  the  past  400  years,  especially  since  the  memorable 
date  of  1917  is  soon  to  be  celebrated  by  universal  Protestantism. 
Luther  in  all  languages  and  Lutherans  in  all  lands  go  together. 
We  ought  to  consider  most  carefully  the  great  Eeformer  in  his 
relation  to  the  modern  world  and  modern  world-evangelization. 
The  known  world  in  his  day  was  not  so  large.  He  had,  however, 
a  clear  view  of  it  all  in  his  writings,  which  is  due  to  his 
faithful  study  of  the  Scriptures.  The  Bible  gave  him  a  knowledge 
of  the  world,  including  all  lands  and  all  times.  His  commentary 
of  eleven  volumes  on  Genesis  illustrates  this.  The  first  volume  on 
Genesis  treats  of  the  first  part  of  the  ancient  world;  the  second 
volume,  the  one  before  us,  treats  of  the  second  part  and  end 
of  the  old  world.  This  Luther  would  have  us  apply  to  the  last 
times    of    the    modern    world. 

Luther  Educational  and  Devotional. 

Here,  as  everywhere  in  his  catechisms,  sermons  and  commentaries, 
Luther  is  unique  among  religious  authors  in  that  he  is  both 
educational  and  devotional,  appealing  equally  to  head  and  heart. 
He  is  "religiously  helpful  and  intellectually  profitable,"  covering 
every  phase  of  religious,  moral  and  social  conditions,  and  touching 
every  interest  of  humanity.  "His  words  went  to  the  mark  like 
bullets  and  left  marks  like  bullets."  Being  beyond  criticism  they 
have  a  unique  place  to  fill  in  the  literature  and  libraries  of  the 
world. 


FOREWORD.  5 

Although  the  cry,  "Read  Luther!"  has  been  raised  here  in  the 
new  world  the  multitudes  of  the  English  people  are  not  rushing 
for  his  writings,  as  the  Germans  did  when  they  first  appeared  in 
the  old  world,  under  conditions  similar  to  what  they  are  in  Ameri- 
ca at  present.  If  asked  what  made  the  German  people  what  they 
are,  the  answer  is,  these  writings,  so  universally  circulated  and 
read.  If  the  Anglo-Saxons  appreciated  their  educational  and  de- 
votional value  the  35,000  copies  circulated  the  last  seven  years  would 
easily,  as  a  professor  suggested,  be  increased  to  a  hundred  thousand 
copies. 

Nations  Helping  Nations. 

The  world-consciousness  is  growing,  so  is  the  national  conscious- 
ness. Both  are  characteristic  of  our  times.  Perhaps  never  did  the 
national  spirit  develop  as  in  recent  years.  The  great  powers, 
instead  of  dividing  China,  witness  the  national  spirit  growing 
everywhere — in  Japan,  China,  India,  Africa,  South  America,  Nor- 
way, Sweden,  as  well  as  in  Germany,  England,  Russia  and  the 
United  States.  This  is  a  good  sign,  for  the  world-family  is  com- 
posed of  nations,  and  each  nation  has  at  least  one  talent  not 
to  be  crushed,  but  with  which  to  serve  all  the  others.  One  serves 
the  world  when  he  serves  his  nation.  Luther's  words,  "I  live  for 
my  countrymen",  illustrates  this.  It  is  not  the  nations  that  have 
the  largest  armies  and  navies  that  are  the  greatest  blessing  to 
the  world,  but  the  nations  that  work  out  the  best  Christian  civili- 
zation for  the  world  to  imitate  and  send  over  the  earth  the  best 
farmers  to  show  other  nations  and  tribes  how  to  cultivate 
the  earth,  the  best  teachers,  preachers  and  authors  to  train  the 
people,  the  best  medical  skill  to  relieve  human  suffering,  the  best 
mechanics  and  servants,  the  greatest  philanthropists,  the  best 
Christians.  In  educational,  industrial,  medical  and  charitable  mis 
sion  work  the  nations  dominated  by  Luther's  writings  stand  high. 
Nations,  like  individuals,  are  the  greatest  which  serve  others  best; 
not  the  nations  which  have  the  most  territory,  but  nations  which 
do  the  greatest  service  for  the  whole  human  family.  The  students 
missionary  movement  develops  men,  and  the  laymen's  misionary 
movement  raises  money.  Both  are  needed,  but  men  must  be 
trained  to  do  their  work  in  the  best  way  and  the  money  be  used 
to  bring  the  best  results.  Hence  nations  should  help  and  study 
one  another  most  carefully  with  this  in  view.  Luther  and  his 
writings  in  the  evangelization  of  Europe  ought  not  to  be  over- 
looked in  the  evangelization  of  other  continents.  By  helping 
abroad  the  home  does  not  suffer.  Among  American  Lutherans  the 
Norwegians  prove  this,  for  they  have  done  the  most  for  the  heath- 
en   and    have    the   best   home   mission   work. 

Transition  and  Translation  or  Transition  ajid  Revolution. 
While  we  are  translating  Luther  for  all  Anglo-Saxons,  we  do 
not  overlook  the  fact  that  Luther's  disciples,  Germans  and  Scand- 
inavians, are  themselves  being  translated,  or  are  in  a  state  of 
transition.  The  translation  of  a  people  and  of  their  literature 
or  spirit  clearly  presents  a  double  problem,  both  sides  of  which 
demand  at  once  the  most  careful  work.  The  translation  of  both 
the  people  and  their  literature  should  run  parallel  and  in  the 
same,  and  not  in  an  opposite,  direction.  Germans  and  Scandinavi- 
ans have  always,  and  do  still,  make  the  fatal  blunder  of  trans- 
lating   from    English    into    their    own    languages,    instead    of    from 


6  LUTHEK  OJ^  SIN  AJSIB  THE-  JTLOUD. 

their  languages  into  English.  They  thus  cross  one  another's  path 
never  to  meet  again.  Their  children  and  grandchildren,  however, 
find  it  easier  to  translate  into  English,  their  mother  tongue;  but, 
alas,  they  have  little  interest  in  doing  it.  They  make  the  mistake 
in  thinking  their  old  thoughts  and  classics  are  not  needed  in  the 
new  language.  Their  motto  seems  to  be,  "new  literature  for  the 
new  language",  when  to  the  English  public,  if  not  to  themselves, 
the  old  writings  would  be  the  newest.  It  is  marvelous  how  wide- 
awake preachers  are  mislead. 

Best  Literature  is  Translations. 

People  who  are  prejudiced  against  translations,  forget  that  the 
Bible  and  our  best  literature  are  translations  of  the  classics  of 
the  world's  leading  languages.  Translations  should  be  welcomed 
by  a  people  who  themselves  are  in  a  state  of  translation,  especially 
if  the  translations  are  from  their  mother  tongue  into  the  language 
they  are  learning.  What  endless  friction  and  confusion  would  be 
avoided,  if  people  and  their  life  and  literature  were  translated  at 
the  same  time.  As  we  have  said,  a  transition  of  a  people  without 
a  translation  of  their  literature  is  no  transition,  but  a  revolution. 
To  this  various  church  bodies  witness.  During  the  transition  of 
language  the  best  literature  for  the  children  to  read  is  the  trans- 
lations of  the  classics  of  the  language  of  the  parents.  There  may 
be  better  literature,  but  not  for  these  particular  children,  if  th« 
unity  of  the  family  life  is  to  be  perpetuated.  Hence  it  becomes 
a  vital  concern  that  both  children  and  parents  understand  that  the 
best  literature  for  them  is  such  translations.  But  where  are  the 
German  or  Scandinavian  teachers  and  preachers  who  are  enthui- 
ing  over  putting  this  thought  deep  into  the  family  life  of  their 
congregations. 

A  Lesson  from  Luther  and  Wesley  ip.  America. 

What  unwisdom  even  to  attempt  to  build  up  the  Lutheran 
Christian  life  in  free,  aggressive  Protestant  Anglo-Saxon  civilization 
without  Luthers's  writings  in  good  Anglo-Saxon!  Muhlenberg 
(b.  1711;  d.  1787)  and  Wesley  (b.  1703;  d.  1791)  came  to  America 
about  the  same  time.  Wesley  returned  home  in  1738  after  a  stay 
of  two  years  in  the  south.  Muhlenberg  spent  his  ministerial  life 
of  45  years  (1742-1787)  in  America,  in  the  Keystone  state,  in 
and  near  Philadelphia,  the  metropolis  of  the  new  world.  When  the 
two  Palatinate  Germans  from  Limerick  County,  Ireland,  Philip  Em- 
bury and  Barbara  Heck,  a  lay-preacher  and  a  godly  woman,  held 
the  first  Methodist  service  in  America,  in  1766,  in  New  York  City, 
the  Lutheran  faith  had  been  planted  here  by  the  Dutch  since 
1657  in  the  same  city,  by  the  Swedes  on  the  Delaware  since  1639, 
(Torkillus),  by  the  Germans  since  1708  (Kocherthal);  Muhlenberg 
had  arrived  in  Philadelphia  in  1742,  built  churches  the  following 
year  in  Philadelphia  and  "The  Trappe",  and  organized  the  Synod 
of  Pennsylvania  among  its  60,000  Lutherans  in  1748.  All  these 
Lutherans  to  some  extent  learned,  preached  and  confirmed  in  Eng- 
lish. Muhlenberg  was  naturalized  in  1754  as  a  subject  of  Great 
Britain.  This  and  his  stay  in  England  gave  an  Anglican  turn  to 
his  German  pietism.  When  we  became  a  free  people  in  1776,  the 
Methodists  had  only  20  preachers  and  3418  members  in  America 
and  less  than  76,000  followers  in  Europe  from  which  to  receive 
immigrant  members,  while  the  Lutherans  were  strong  here  and  in 
Europe.     Today  American  Methodists  report  60,737  churches,  and  the 


FOEEWOED.  7 

Lutherans  13,533.  Why  did  Wesley's  followers  become  the  domin- 
ating religious  force  in  America?  Not  because  Wesley  and  his 
writings  were  greater  than  Luther  and  his  writings.  Methodists 
did  not  bear  Wesley's  name,  but  they  did  have  his  spirit  and 
writings.  Even  to  the  present  day  every  Methodist  preacher 
must  pass  an  examination  in  Wesley's  writings  before  ordination. 
Where  were  Luther's  spirit  and  writings  among  his  early  Ameri- 
can followers? 

Language  is  no  more  a  barrier  to  Luther's  spirit  than  to 
Wesley's.  Methodism  forged  its  way  from  English  into  German, 
Norwegian,  Danish  and  Swedish  and  among  Indians,  Mexicans  and 
Negros.  People,  regardless  of  language,  color  or  condition,  could 
not  help  but  learn  what  real  spiritual  Methodism  is.  It  was 
preached  and  sung  in  such  simple,  plain  Anglo-Saxon,  and 
in  good  translations,  that  it  could  not  be  misunderstood  nor 
misrepresented.  Wesley's  simple  evangelical  message  was  abroad 
in  the  land  in  the  hearts  of  the  people.  But  the  evangelical  voice 
of  Luther,  the  prince  of  translators,  was  hardly  heard  and  even 
today  the  English  world  has  no  clear  popular  view  of  what 
spiritual  Evangelical  Lutheranism  is.  Often  when  they  speak  of 
it,  they  seem  to  think  it  is  the  opposite  of  what  it  is.  Germans, 
Scandinavians  and  all  know  the  spiritual  side  of  Methodism, 
but  the  English  world  does  not  know  the  spiritual  side  of  Luther- 
anism, and  it  never  will  until  Luther's  spiritual  writings  are 
translated  into  readable  English  and  circulated  broadcast  over 
the  land,  and  the  hearts  of  the  people  come  into  direct  and  close 
touch   with   the    heart    of   the    great    Eeformer    himself. 

The  English  world  knows  the  statistics,  the  numerical  strength 
of  Lutherans,  That  needs  no  apology.  But  what  does  need  a 
defense  among  Americans  is  the  spirituality  of  the  Lutherans. 
That  is  developed  by  the  translations  into  the  plainest  vernacular 
of  God's  Word  and  Luther's  evangelical  sermons  and  commentaries. 
These  are  the  best  literature  for  young  Germans  and  Scandinavi- 
ans. Although  translations,  and  not  perfect,  they  are  the  best 
for  them.  The  Bible  first;  Luther's  spiritual  writings  second,  not 
first  nor  third.  Have  not  Lutherans  in  America  been  follow- 
ing the  disciples  of  Luther  instead  of  Luther;  while  Methodists 
have  followed  Wesley  and  not  Wesley's  disciples.  The  Dutch, 
Swedish  and  German  Lutherans  in  the  east,  all  learned  English. 
We  say  it  was  a  transition,  but  was  it  not  a  revolution?  Their 
history  stands  forth  as  beacon  lights  of  warning  to  the  polyglot 
Lutherans  migrating  to  the  ends  of  earth  and  learning  all  languages. 
They  will  no  more  keep  up  their  faith  with  one  language  than  the 
English  nation  will  keep  up  their  trade  by  refusing  to  learn 
other  languages.  Strange  it  is  that  nations  can  learn  and  use 
other  languages  in  one  line  and  not  in  another — the  English  in 
church  work  and  not  in  trade;  the  Germans  in  trade,  but  not 
in   church  work. 

It  is  said  there  are  30  million  people  in  the  United  States  with 
some  German  blood  in  their  veins.  Two  thirds  of  these,  or  20  mil- 
lions, may  be  said  to  have  some  Lutheran  mixture  in  their  make- 
up, but  only  one  and  a  half  million  of  these  20  millions  are 
communicant  members  of  English  and  German  Lutheran  churches. 
What  people  in  America  can  show  a  worse  religious  record?  Yet 
the  tenders  of  the  sheep  and  lambs  are  afraid  to  feed  them  in 
the   only   way   they   can   be   fed.     Verily   whatever   you   sow,   that 


8  LUTHER  ON  SIN  AND  THE  FLOOD. 

shall   you   also   reap.     Lift   up   your   eyes,   behold   the   harvest!    Can 
you   not    discern   the   signs    of   the   times'? 

It  is  no  wonder  that  the  United  States  Census  of  1890,  the 
latest  reliable  statistics  on  the  subject,  gave  the  number  of 
Lutheran  communicants  using  only  English  in  this  English  land 
at  198,907;  General  Synod  143,764;  United  Synod  South  37,457; 
General  Council  14,297;  Ohio  Synod  287;  Missouri  Synod  1,192— 
after  150  years  of  work.  Our  good  German  and  Scandinavian 
parents,  in  the  light  of  these  figures,  need  not  fear  loosing 
many  members  to  purely  English  churches.  Eeading  Luther" 
in  German,  Swedish,  Norwegian  and  English  will  bring  better 
results  to  old  and  young  than  if  read  only  in  one  language. 
The  Church  of  the  Eeformation  is  not  one-tongued,  but  many- 
tongued. 

English  Luther  in  German  and  Scandinavian  Churches. 
April  12th,  1910,  became  a  memorable  date  in  the  North- 
west by  the  introduction  of  the  Scandinavian  languages  into 
all  the  high  schools  of  Minneapolis.  German  and  Scandinavian 
taxpayers  are  gradually  becoming  more  interested  in  having  their 
children  learn  the  language  of  their  mothers  in  the  public 
schools.  This  will  prove  to  be  a  great  blessing  to  children  and 
home,  society  and  state.  The  Church  however  will  blunder,  if 
she  thinks  there  will  now  be  no  need  of  circulating  English 
literature  in  German  and  Scandinavian  congregations.  Translating 
Luther  and  teaching  German  and  Scandinavian  are  two  T>'ays  of 
doing  the  same  thing,  for  language  is  not  an  end,  but  a  means 
to  an  end.  Many  young  people  are  being  confirmed  in  English 
and  they  often  attend  services  in  foreign  languages.  Many  know 
m.ore  of  the  language  than  of  the  matter  preached.  When  weak 
in  the  language  they  understand  better  what  is  preached  if  they 
are  familiar  with  the  thought.  The  reason  many  do  not  ap- 
l^reciate  a  sermon  with  the  Luther  ring  is  because  they  are  familiar 
with  neither  the  language  nor  the  thought.  Hence  the  need 
of  our  young  people  becoming  familiar  with  Luther's  sermons 
and  commentaries  in  English.  One  understands  better  in  a 
strange  language  what  he  is  familiar  with.  This  familiar  know- 
ledge would  help  to  bridge  the  chasm  between  Lutheran  parents 
and  children.  Ask  parents  and  they  will  tell  about  the  "Old  Luther 
Eeaders,"  in  their  native  land  and  tongue.  All  admit  that  if  the 
young  people  are  not  interested  to  read  Luther  in  English,  they 
will  never  read  liim.  All  who  do  will  the  better  understand 
sermons  in  German  and  Scandinavian.  The  universal  reading  of 
the  English  Luther,  on  the  part  of  the  young  people,  will  there- 
fore help,  and  not  harm,  the  German  and  Scandinavian  congre- 
gations. Luther's  teachings  thoroughly  understood  in  a  living 
way  will  bind  the  young  to  their  Christian  convictions,  as  much  as 
the  knowledge  of  a  language  binds  them  to  that  language.  The 
passive  interest  therefore,  on  the  part  of  German  and  Scandina- 
vian pastors  and  congregations  in  circulating  the  English  Luther, 
as  far  as  their  young  people  are  concerned,  should  give  way  to 
active  interest,  for  the  sake  of  their  own  work  in  the  future.  It  is 
important  to  learn  your  mother's  language.  You  may  do  that 
and  forget  her  faith — Better  retain  the  faith  than  the  language. 
The  Fiftieth  Day   (Pentecost),  1910.  J,   N.   Lenker. 

Minneapolis,    Minn. 


COMMENTARY  ON  GENESIS. 


CHAPTER  IV. 


IV.     CAIN   MURDERS  HIS  BROTHER;    CALLED   TO  ACCOUNT. 


I.  HOW  CAIN  MURDERED  HIS 
BROTHER. 

1.  What  moved  Cain  to  com- 
mit   murder,    107. 

2.  Cain's    liypocritical    actions 

in  concealing  tiis  anger 
tliat  he  might  tlie  more 
easily  commit  the  murder 
108-9. 

*  Cain  the  picture  of  all  hyp- 
ocrites  110-129. 

*  The  attitude  of  hypocrites 
to  their  neighbors.  Also, 
liow  we  are  to  view  the  ef- 
forts of  the  i-ope  and  bish- 
ops in  behalf  of  peace  and 
unity    111-112. 

*  Against  what  people  we 
should     most     guard     12. 

8.  How  Cain  listened  to  no 
warning  in  his  thoughts  of 
murder   113. 

*  Complaint  of  the  world's 
attitude  to  good  admoni- 
tion  114. 

*  The  ways  of  the  hypocrite. 
Also,  why  falsehood  wears 
a  friendly  aspect,   115. 

4.  Whether    Cain's    passion    to 

murder  Abel  was  notice- 
able  115. 

5.  Cain      took      no      notice      of 

Abel's  sighing  and  praying 
116. 

*  The  origin  of  man's  cruel 
and   tyrannical   nature    117. 

II.  HOW     CAIN     WAS     CALLED 

TO      ACCOUNT,       AND       HIS 
BEHAVIOR. 

1.  Who  questioned  Cain,  and 
liis   deiiant  actions   118. 

2.  Cain  accused  himself  most 
when  lie  tried  to  clear  him- 
self   119. 

*  Liars  speak  against  them- 
selves, as  is  proved  by  ex- 
amples 119-120. 

3.  Cain's  vindication  more  fool- 

ish than  that  of  the  flrsi 
parents  in  paradise  121. 

*  St.  Martin  will  absolve  the 
devil     if    he    repents    122. 

*  Whoever  excuses  his  sin 
follows  the  example  of  Sa- 
tan and  makes  his  case 
worse    123. 

4.  How    Cain    heaps    sin    upon 

sin    124. 

5.  Cain    despairs    and    is    in    a 


worse  state  than  our  first 
parents  after  their  fall  125. 

6.  How  Cain  placed  himself 
in  a  position  where  noth- 
ing could   help   him   126. 

7.  Gently  accused,  and  yet  de- 

fiant 127. 

8.  Cain   lias  not  the  least  rev- 

erence for  God  or  his 
father   128. 

*  This  is  a  picture  of  all 
hypocrites   129. 

9.  How    his    defense    ends    130. 
■*     How      man      ought    to    act 

when  his  conscience  ac- 
cuses   him    ot   sin    131. 

*  The  hypocrite's  actions 
when  his  conscience  is 
awakened,  and  what  he  is 
to  do  132-3. 

10.  In    Cain's    defense    wicked- 

ness and  folly  are  mingled 
134. 

*  How  God  reveals  hypo- 
crites  135. 

*  Moses  says  much  in  few 
words    136. 

*  Whether  Abel  and  our  first 
parents  anticipated  Cain's 
murder    137. 

*  Without  a  tliought  of  what 
might  restrain  him,  Cain 
commits    the    deed    138. 

*  The  picture  of  the  sacrifice 
of  Iphigenia  applied  to  Mo- 
ses' description  of  Cain's 
murder  139-140. 

*  Cain's  is  no  ordinary  mur- 
der, and  how  he  differs 
from  other  murderers  141. 

*  The  hypocrite's  hatred  is 
different  from  other  hat- 
red, and  is  found  among 
the  Jews  and  the  Papists 
142-143. 

*  Cain  the  father  of  all  mur- 
derers  144. 

*  How  the  first  parents  felt 
over   this   whole   affair    145. 

a.  Tlieir    grief    was    so    great 

that  they  could  not  have 
endured  without  special  di- 
vine comfort  146. 

b.  Their  severe  trial  in  view 
of  the  first  sin  147. 

c.  Very  likely  because  of  this 
murder  tliey  refrained  so 
long  from  bearing  children 
148. 

■*  Whether  the  first  parents 
had  at  the  time  more  chil- 


10  LUTHER  ON  SIN  AND  THE  FLOOD. 

dren    than    Cain    and    Abel  when    Cain    was    called    to 

148.  account   150. 

*     Why    Cain    slew    Abel,    and  12.  Adam  with  the  authority  of 

how   he  did  it    149.  God    calls    Cain    to   account 

11.     The      time      and      occasion  152. 


IV.     HOW   CAIN"    MUEDERED    HIS    BROTHER    AND 

WAS  REQUJRED  TO  GIVE  AN  ACCOUNT, 

AISTD  HOW  HE  CONDUCTED  HIMSELF. 

A.     How  Cain  Murdered  His  Brother. 
V.  8a.     And  Cain  told  (talked  with)  Abel  his  brother. 

107.  Our  translation  adds  that  Cain  said:  "Let  us  go  out 
doors..'"  But  this  is  one  of  the  comments  of  the  rabbins,  whose 
relative  claim  to  credit  I  have  fully  shown  on  a  previous  occa- 
sion. Lyra,  following  the  invention  of  Eben  Ezra,  relates  that 
Cain  told  his  brother  how  severely  he  had  been  rebuked  of  the 
Lord.  But  who  would  believe  statements  for  which  there  is  no 
authority  in  the  Scriptures  ?  We  hold  therefore  to  an  explana- 
tion which  has  the  warrant  of  the  Scriptures,  namely  that  Cain, 
finding  himself  rejected  of  God,  indulged  his  anger,  and  added 
to  his  former  sins  contempt  of  his  parents  and  of  the  Word, 
thinking  within  himself:  "The  promised  seed  of  the  woman 
belongs  to  me  as  the  first-bom.  But  my  brother,  Abel,  that 
contemptible,  good-for-nothing  fellow,  is  evidently  preferred  to 
me  by  divine  authority,  manifest  in  the  fire  consuming  his 
sacrifice.  What  shall  I  do,  therefore?  I  will  dissemble  my 
wrath  until  an  opportunity  of  taking  vengeance  shall  occur.'' 

108.  Therefore-  the  words,  "Cain  told  Abel  his  brother," 
I  understand  to  mean  that  Cain,  dissembling  his  anger,  con- 
ducted himself  toward  Abel  as  a  brother,  and  spoke  to  him  and 
conversed  with  him,  as  if  he  bore  with  good  nature  the  sentence 
pronounced  upon  him  by  God.  In  this  manner  also  Saul  sim- 
ulated an  attitude  of  kindness  toward  David.  "I  know  well," 
said  Saul,  "that  thou  shalt  surely  be  king,"  1  Sam  24,  20 ;  and 
yet  he  was  all  the  while  planning  to  prevent  this  by  killing 
David.  Just  so  Cain  now  conversed  with  Abel  his  brother, 
and  said :  I  see  that  thou  art  chosen  of  the  Lord ;  I  envy  thee 
not  this  divine  blessing,  etc.     This  is  just  the  manner  of  hypo- 


GENESIS  IV.  CAIN'S  MURDER.  11 

c-iites.     Tliey  pretend  friendship  until  an  oppoi'tunit)''  of  doing 
tJie  harm  they  intend  presents  itself. 

109.  Tha-t  such  is  the  true  sense  of  the  passage,  all  the  cir- 
cumstances clearly  show.  For  if  Adam  and  Eve  could  have 
gathered  the  least  suspicion  of  the  intended  murder,  think  you 
not  that  they  would  either  have  restrained  Cain  or  removed 
Abel,  and  placed  the  latter  out  of  danger?  But  as  Cain  had 
altered  his  countenance  and  his  deportment  toward  his 
brother,  and  had  talked  with  him  in  a  brotherly  manner,  they 
thought  all  was  safe,  and  the  son  bowed  to  and  acquiesced  in  the 
admonition  of  his  father.  The  appearance  deceived  Abel  also, 
who,  if  he  had  feared  ^ything  like  murder  from  his  brother, 
would  dbubtless  have  fled  from  him,  as  Jacob  fled  from  Esau 
when  he  feared  his  brother's  wrath.  What,  therefore,  could 
possibly  have  come  into  the  mind  of  Jerome  when  he  believed 
the  rabbins,  who  say  Cain  was  expostulating  with  his  l)rother? 

110.  Accordingly,  Cain  is  the  image  and  picture  of  all 
hypocrites  and  murderers,  who  kill  under  the  show  of  godli- 
ness. Cain,  possessed  by  Satan,  hides  his  wrath,  waiting  the 
opportunity  to  slay  his  brother  Abel;  meanwhile  he  converses 
with  him,  as  a  brother  beloved,  that  he  might  the  sooner  lay 
his  hands  upon  him  unawares. 

111.  This  passage,  therefore,  is  intended  for  our  instruc- 
tion in  the  ways  of  murderers  and  hypocrites.  Still  Cain 
talks  in  a  brotherly  manner  with  his  brother,  and,  on  the  other 
hand,  Abel  still  trusts  Cain  as  a  brother  should  trust  a  brother ; 
and  thus  he  is  murdered,  and  the  pious  parents  meanwhile  are 
deceived. 

Just  so  the  pope  and  the  bishops  of  our  day  talk  and  confer 
much  concerning  the  peace  and  concord  of  the  Church.  But 
he  is  most  assuredly  deceived  who  does  not  understand  that 
the  exact  opposite  is  planned.  For  true  is  that  word  of  the 
Psalm,  "The  workers  of  iniquity  speak  peace  with  their  neigh- 
bors, but  mischief  is  in  their  hearts,"  Ps  28,  3.  For  it  is  the 
nature  of  hypocrites  that  they  are  good  in  appearance,  speak 
kindly  to  you,  pretend  to  be  humble,  patient  and  charitable, 


12  LUTHEK  ON  SIN  AND  THE  FLOOD. 

give  alms,  etc.;  and  yet,  all  the  while  they  plan  slaughter  in 
their  hearts. 

112.  Let  us  learn,  then,  to  know  a  Cain  and.  especially  to 
beware  when  he  speaks  kindly,  and  as  brother  to  brother. 
For  it  is  in  this  way  that  our  adversaries,  the  bishops  and  the 
pope,  talk  with  us  in  our  day,  while  they  pretend  a  desire  for 
concord,  and  seek  to  bring  about  doctrinal  harmony.  In  real- 
ity, if  an  opportunity  of  seizing  us  and  executing  their  rage 
upon  us  should  present  itself,  you  would  soon  hear  them  speak 
in  a  very  different  tone.  Truly,  "there  is  death  in  the  pot," 
2  Kings  4,  40 ;  and  under  the  best  and  sweetest  words  there 
lies  concealed  a  deadly  poison.  , 

V.  8b.  And  it  came  to  pass,  when  they  were  in  the  field, 
that  Cain  rose  up  against  Abel  his  brother,  and  slew  him. 

113.  Here  you  see  the  deceptive  character  of  those  alluring 
words.  Cain  had  been  admonished  by  his  father  with  divine 
authority  to  guard  against  sin  in  the  future,  and  to  expect  pa,r- 
don  for  that  of  the  past.  But  Cain  despises  the  twofold  ad- 
monition, and  indulges  his  sin,  as  all  the  wicked  do.  For  true 
is  the  saying  of  Solomon,  "When  the  wicked  cometh,  there  com- 
eth  also  contempt,,  and  with  ignominy  cometh  reproach,"  Prov 
18,  3. 

114.  Our  ministry  at  the  present  day  deserves  no  blame. 
\Vi'  I  CD  oh,  we  exhort,  we  entreat,  we  rebuke,  we  turn  ourselves 
every  way,  that  we  may  recall  the  multitude  from  security  to 
the  fear  of  God.  But  the  world,  like  an  untamed  beast,  still 
goes  on  and  follows  not  the  Word,  but  its  own  lusts,  which  it 
tries  to  smooth  over  by  a  show  of  uprightness.  The  prophets 
and  the  apostles  stand  before  us  as  examples,  and  our  own  ex- 
perience is  instructive,  also.  Our  adversaries,  so  often  warned 
and  convicted,  know  they  are  doing  wrong,  and  yet  they  do  not 
lay  aside  their  murderous  hate. 

115.  Ijearn,  then,  what  a  hypocrite  is;  namely,  one  who 
lays  claim  to  the  worship  of  God  and  to  charity,  and  yet,  at 
tlie  same  time,  destroys  the  worship  of  God  and  slaughters  hi^- 
brotlier.  And  all  this  semblance  of  good-will  is  only  intended 
to  bring  about  better  opportunities  of  doing  harm.  For,  if 
Abel  had  foreseen  the  implacable  wrath  and  the  truly  diabolical 


GENESIS  IV.  CAIN'S  MUEDEE.  13 

anger,  he  would  have  saved  himself  by  flight.  But  as  Cain  be- 
trayed no  such  anger,  uttered  a  friendly  greeting  and  manifest- 
ed his  usual  courtesy,  Abel  perished  before  he  felt  any  fear. 

116.  There  is  no  doubt  that  Abel,  when  he  saw  his  brother 
rising  up  against  him,  entreated  and  implored  him  not  to  pol- 
lute himself  vnth  this  awful  sin.  However,  a  mind  beset  by 
Satan  pays  no  regard  to  entreaties,  nor  heeds  uplifted  hands, 
but  as  a  father's  admonition  had  been  disregarded,  so  now  the 
brother  is  spurned  as  he  pleads  upon  his  knees. 

117.  Light  is  cast  here  upon  the  bondage  to  Satan  by 
which  our  nature,  entangled  in  sins,  is  oppressed.  Hence 
Paul's  expression,  "children  of  wrath,"  Eph  2,  3,  and  the  dec- 
laration that  such  are  taken  captive  by  Satan  unto  his  will,  2 
Tim  2,  26.  For  when  we  are  mere  men;  that  is,  when  we  ap- 
prehend not  the  blessed  seed  by  faith,  we  are  all  like  Cain, 
and  nothing  is  wanting  but  an  opportunity.  For  nature,  des- 
titute of  the  Holy  Spirit,  is  impelled  by  that  same  evil  spirit 
which  impelled  wicked  Cain.  If,  however,  there  were  in  any 
one  those  ample  powers,  or  that  free  will,  by  which  a  man 
might  defend  himself  against  the  assaults  of  Satan,  these  gifts 
would  most  assuredly  have  existed  in  Cain,  to  whom  belonged 
the  birthright  and  the  promise  of  the  blessed  seed.  But  in 
that  very  same  condition  are  all  men !  Unless  nature  be  helped 
by  the  Spirit  of  God,  it  cannot  maintain  itself.  Why,  then, 
do  we  absurdly  boast  of  free-will?  Now  follows  another  re- 
markable passage. 

B.     How  Cain  Had  to  Give  an  Account,  and  His   Conduct. 
V.  9.  And  Jehovah  said  unto  Cain,  Where  is  Ahel  thy  brother? 
And  he  said,  I  hnow  not:  Am  I  my  broth er's  Tceeper?" 

118.  Good  God !  into  what  depth  of  sin  does  our  miserable 
nature  fall  when  driven  onward  by  the  devil.  Murder  had 
been  committed  on  a  brother,  and  perhaps  murdered  Abel  lay 
for  ^days  unburied.  Thereupon,  as  Cain  returned  to  his  par- 
ents at  the  accustomed  time,  and  Abel  returned  not  with  him, 
the  anxious  parents  asked  him:  Cain,  thou  art  here,  but  where 
is  Abel  ?  Tliou  hast  returned  home,  but  Abel  has  not  returned. 
The  flock  is  without  their  shepherd.    Tell  us  therefore,  where  thy 


14  LUTHEE  ON  SIN  AND  THE  FLOOD. 

brother  is.  Upon  this,  Cain,  becoming  abusive,  makes  answer 
to  his  parents,  by  no  means  with  idtie  reverence,  "I  know  not :  Am 
I  my  brother's  keeper?" 

119.  But  it  happened  to  Cain  as  to  all  the  wicked,  that  by 
excusing  himself  he  accused  himself,  according  to  the  words  of 
Christ,  "Out  of  thine  own  mouth  will  I  judge  thee,  thou  wicked 
servant,"  Luke  19, 32.  Also  the  heathen  had  a  striking 
proverb  among  them,  "A  liar  ought  to  have  a  good  memory." 
Such  was  the  judgment  of  heathen  men,  though  they  knew 
nothing  of  the  judgment  of  God  and  of  conscience,  and  had 
nothing  to  guide  their  judgment  but  their  experience  in  civil 
affairs.  And  true  it  is  that  liars  run  much  risk  of  being  dis- 
covered and  unmasked.  Hence  the  Germans  have  the  proverb, 
■'A  lie  is  a  very  fruitful  thing."  For  one  lie  begets  seven  other 
lies,  which  become  necessaiy  to  uphold  the  first  lie.  And  yet 
it  is  impossible,  after  all,  to  prevent  conscience  from  arousing 
and  betraying  itself  at  times,  if  not  in  words,  then  in  gestures. 
This  is  proved  by  numberless  examples.  I  will  cite  only  one 
example  here: 

120.  In  Thuringia  there  is  a  small  to^vn  in  the  district  of 
Orla,  called  Neustadt.  In  this  town  a  harlot  had  murdered 
her  infant,  to  which  she  had  secretly  given  birth,  and  had 
thrown  it,  after  the  murder,  into  a  neighboring  fishpond.  Ac- 
cidentally the  little  piece  of  linen  in  which  she  had  wrapped 
the  infant,  brought  the  horrid  deed  to  light.  The  case  was 
brought  before  the  magistrate;  and  as  the  simple  men  of  the 
place  knew  no  better  means  of  investigating  the  crime,  they 
called  all  the  young  women  of  the  town  into  the  town  hall 
and  closely  examined  them,  one  by  one.  The  face  and  the 
testimony  of  each  one  of  these  proclaimed  her  innocent.  But 
when  tliey  came  to  her  Who  vras  the  real  perpetrator  of  the 
deeid,  she  did  not  wait  for  questions  to  be  put  to  her,  but  im- 
mediately declared  aloud  that  she  was  not  the  guilty  person. 
The  contrast  ^le  presented,  to  the  others  in  making  such  haste 
to  defend  h.erself,  confirmed  the  suspicion  of  the  magistrates. 
At  once  she  was  seized  by  the  constables  and  put  to  death. 

Indeed,  instances  are  innumerable  and  of  daily  occurrence 


GENESIS  IV.  CAIN'S  MUEDEE.  15 

which  show  that  people,  in  their  eagerness  to  defend  them- 
selves, accuse  themselves.  Sin  may,  indeed,  lie  asleep,  but 
that  word  which  we  have  just  heard,  is  true.  It  lies  at  the 
door. 

121.  Just  so  in  the  present  case.  Cain  thinks  he  has  made 
an  effectual  excuse  for  himself  by  saying  that  he  is  not  his 
brother's  keeper.  But  does  he  not  confess  by  the  very  word 
"brother''  which  he  takes  upon  his  lips  that  he  ought  to  be  his 
keeper?  Is  not  that  equal  to  accusing  himself,  and  will  not 
the  fact  that  Abel  is  nowhere  in  evidence  arouse  the  suspicion 
in  the  minds  of  his  parents  that  he  has  been  murdered?  Just 
BO  also  Adam  excuses  himself  in  paradise,  and  lays  all  the 
blame  on  Eve.  But  this  excuse  of  Cain  is  far  more  stupid; 
for  while  he  excuses  his  sin  he  doubles  it,  whereas  the  frank 
confession  of  sin  finds  mercy  and  appeases  wrath. 

122.  It  is  recorded  in  the  history  of  St.  Martm,  that  when 
he  absolved  certain  notorious  sinners,  he  was  rebuked  by  Satan 
for  doing  so.  St.  Martin  is  said  to  have  replied,  "Why,  I 
would  absolve  even  thee,  if  thou  wouldst  say  from  thy  heart, 
I  repent  of  having  sinned  against  the  Son  of  God,  and  I  pray 
for  pardon."  But  the  devil  never  does  this.  For  he  persists 
in  committing  sin  and  defending  the  same. 

123.  All  liars  and  hypocrites  imitate  Cain  their  father,  by 
either  denying  their,  sin  or  excusing  it.  Hence  they  cannot 
find  pardon  for  their  sins.  And  we  see  the  same  in  domestic 
life.  By  the  defense  of  wrong-doing,  anger  is  increased.  For 
whenever  the  wife,  or  the  children,  or  the  servants,  have  done 
wrong,  and  deny  or  excuse  their  wrong-doing,  the  father  of  the 
family  is  the  more  moved  to  wrath;  whereas,  on  the  other 
hand,  confession  secures  pardon  or  a  lighter  punishment.  But 
it  is  the  nature  of  h3rpocrites  to  excuse  and  palliate  their  sin  or 
to  deny  it  altogether  and  under  the  show  of  religion,  to  slay 
the  innocent. 

124.  But  here  let  us  survey  tJie  order  in  which  sins  fol- 
low each  other  and  increase.  First  of  all  Cain  sins  by  pre- 
sumption and  unbelief  when,  priding  himself  on  the  privilege 
of  his  birthright,  he  takes  it  for  granted  that  he  shall  be  ac- 
cepted of  God  on  the  ground   of  his   own  merit.    Upon  this 


16  LUTHER  ON  SIN  AND  THE  FLOOD. 

pride  and  self-glorification  immediately  follow  envy  and  hatred 
of  his  brother,  whom  he  sees  preferred  to  himself  by  an  unmis- 
takable sign  from  heaven.  Upon  this  envy  and  hatred  follow 
hypocrisy  and  lying.  Though  he  designs  to  mnrder  his  brother, 
he  accosts  him  in  a  friendly  manner  and  thereby  throws  him 
off  his  guard.  Hypocrisy  is  followed  by  murder.  Murder  is 
followed  by  the  excusing  of  his  sin.  And  the  last  stage  is  de- 
spair, which  is  the  fall  from  heaven  tr,  hell. 

125.  Although  Adam  and  Eve  in  paradise  did  not  deny 
their  sin,  yet  their  confession  was  lukewarm,  and  the  sin  was 
shifted  from  the  one  to  the  other.  Adam  laid  it  on  Eve,  and 
Eve  on  the  serpent.  But  Cain  went  even  farther,  for  he'  not 
only  'did  not  confess  the  murder  he  had  committed,  but  dis- 
claimed responsibility  for  his  brother.  And  did  not  this  at 
once  prove  his  mind  to  be  hostile  against  his  brother?  There- 
fore, though  Adam  and  Eve  made  only  a  half-hearted  con- 
fession, they  had  some  claim  to  pardon,  and  in  consequence 
were  punished  with  less  severity.  But  Cain,  because  he  reso- 
lutely denied  his  sin,  was  rejected,  and  fell  into  despair. 

And  the  same  judgment  awaits  all  the  sons  of  Cain,  popes, 
cardinals,  and  bishops,  who,  although  they  plan  murder  against 
us  day  and  night,  say  likewise,  "I  know  not :  Am  I  my  brother's 
keeper?"  i        '     • 

126.  There  was  a  common  proverb  of  old,  '^Vhat  is  it  to  the 
Romans  that  the  Greeks  die?"  So  we  think  that  our  dangers 
and  calamities  only  belong  to  ourselves.  But  how  does  this 
principle  agree  with  the  commandment  of  God?  For  his  will 
is  that  we  should  all  live  together,  and  be  to  each  other  as 
brethren.  Cain,  therefore,  by  this  very  saying  of  his,  heavily 
accuses  himself  when  he  makes  the  excuse  that  the  custody  of 
his  brother  was  no  affair  of  his.  Whereas,  if  he  had  said  to 
his  father,  ''Alas,  I  have  slain  Abel,  my  brother.  I  repent  of 
the  deed  I  have  done.  Return  upon  me  what  punishment  thou 
wilt,"  there  might  have  been  room  for  a  remedy ;  but  as  he  de- 
nied his  sin,  and,  contrary  to  the  will  of  God,  disclaimed 
responsibility  for  his  brother  altogether,  there  was  no  place 
left  for  mercy  or  favor. 


GENESIS  IV.  CAIN'S  MUEDER.  17 

127.  Moreover,  Moses  took  special  pains  in  the  prepara- 
tion of  this  account,  that  it  might  serve  as  a  witness  against  all 
hypocrites,  and  as  a  chronicle  containing  a  graphic  descrip- 
tion of  their  character  and  of  the  ire  to  which  they  are  aroused 
by  Satan  against  God,  his  Word  and  his  Church.  It  was 
not  enough  for  this  murderer  that  he  had  killed  his- brother, 
contrary  to  the  command  of  God,  but  he  added  the  further  sin 
that  he  became  filled  with  indignation  and  rage  when.  God  in- 
quired of  him  concerning  his  brother.  I  sa}^,  "when  God  in- 
quired of  him,"  because,  although  it  was  Adam  who  spoke  these 
words  to  his  son  Cain,  yet  he  spoke  them  by  the  authority  of 
God  and  by  the  Holy  Spirit.  In  view  of  so  great  a  sin,  was  it 
not  quite  gentle  to  inquire,  "Where  is  Abel  thy  brother?" 
And  yet,  to  this  word,  which  contained  nothing  severe,  the 
hypocrite  and  murderer  is  ferocious  and  proud  enough  to  reply, 
"1  know  not."  And  he  is  indignant  that  he  should  be  called 
to  an  account  concerning  the  matter  at  all.  For  the  reply  of 
Cain  is  the  language  of  one  who  resists  and  hates  God. 

128.  But  to  this  sin  Cain  adds  one  still  worse.  Justly  un- 
der indictment  for  murder,  he  presently  becomes  the  accuser  of 
God,  and  expostulates  with  him:  "Am  I  my  brother's  keeper?" 
He  prefaces  his  reply  with  no  such  expression  of  reverence  or 
honor  as  is  due  both  to  God  and  to  his  father.  He  did  not  say, 
'T/ord,  I  know  not."  He  did  not  say,  "My  Father,  didst  thou 
make  me  the  keeper  of  my  brother?"  Such  expressions  as 
these  would  have  indicated  a  feeling  of  reverence  toward  God 
or  toward  his  parent.  But  he  answers  with  pride  as  if  he  him- 
self were  the  Lord,  and  plainly  manifests  that  he  felt  indigna- 
tion at  being  called  to  account  by  him  who  had  the  perfect  right 
to  do  so. 

129.  This  is  a  true  picture  of  all  hypocrites.  Living  in 
manifest  sins,  tliey  grow  insolent  and  proud,  aiming  all  the 
Avhile  to  appear  righteous.  They  will  not  yield  even  to  God 
himself  and  his  Word  when  upbraided  by  them.  Nay,  they  set 
themselves  against  Gofl,  contend  with  him,  and  excuse  their 
sin.  Thus  David  says,  that  God  is  judged  of  men,  but  that 
at  length  he  clears  and  Justifies  himself,  and  prevails,     Ps  51, 


18  LUTHER  ON  SIN  AND  THE  FLOOD. 

4.     Suoh   is   the  insolence   of  the   hypocrites  Moses  has  here 
endeavored  to  paint. 

130.  But  what  success  has  Cain  with  his  attempt?  This, 
that  his  powerful  effort  to  excuse  himself  becomes  a  forcible 
self-accusation.  Christ  says,  "Out  of  thine  own  mouth  will  I 
judge  thee,  thou  wicked  servant/'  Lk  19,  22.  Now,  this  ser- 
vant wished  to  appear  without  guilt,  saying :  "I  knew  thee  that 
thou  art  a  hard  man,  reaping  where  thou  didst  not  sow ;  and  I 
was  afraid,  and  hid  thy  talent,^'  Mt  25,  24-25.  Could  he  have 
brought  a  stronger  accusation  against  himself,  in  view  of  the 
fact  that  Christ  immediately  turns  his  words  against  him? 
Thereby  Christ  evidences  the  wisdom  of  the  Holy  Spirit. 

131.  Such  illustrations  help  us  to  learn  not  to  contend  with 
God.  On  the  contrary  when  you  feel  in  your  conscience  that 
you  are  guilty,  take  heed  with  all  your  soul  that  you  strive 
neither  with  God  nor  with  men  by  defending  or  excusing  your 
sin.  Eather  do  this:  When  you  see  God  point  his  spear  at 
you,  flee  not  from  him;  but,  on  the  contrary,  flee  to  him  with 
a  humble  confession  of  your  sin,  and  with  prayer  for  his  par- 
don. Then  God  will  idraw  back  his  spear  and  spare  you  But 
when,  by  the  denial  and  excuse  of  your  sin,  you  flee  farther  and 
farther  from  him,  God  will  pursue  you  at  close  range  with  still 
greater  determination,  and  bring  you  to  bay.  Nothing,  there- 
fore, is  better  or  safer  than  to  come  with  the  confession  of 
guilt.  Thus  it  comes  to  pass  that  God's  victory  becomes  our 
victory  through  him. 

132.  But  Cain  and  hypocrites  in  general  do  not  this.  God 
points  his  spear  at  them,  but  they  never  humble  themselves  be- 
fore him  nor  pray  to  him  for  pardon.  ISTay,  they  rather  point 
their  spear  at  God,  just  as  Cain  did  on  this  occasion.  Cain 
does  not  say,  "Lord,  I  confess  I  have  killed  my  brother;  forgive 
me."  On  the  contrary,  though  being  the  accused,  he  himself 
accuses  God  by  replying,  "Am  I  my  brother's-  keeper?"  And 
what  did  he  effect  with  his  pride  ?  His  reply  was  certainly  equal 
to  the  confession  that  he  cared  naught  for  the  divine  law,  which 
says,  "Thou  shalt  love  thy  neighbor  as  thyself,"  Lev  19,18. 
AnidI  again,  "Do  not  unto  another  that  which  you  would  not 
have  another  do  unto  you,"  Mt  7,  12.    This  law  was  not  first 


GENESIS  IV.  CAIN'S  MUEDER.  19 

■written  in  the  Decalog;  it  was  inscribed  in  the  minds  of  all 
men.  Cain  acts  directly  against  this  law,  and  shows  that  he 
not  only  cares  nothing  for  it,  but  absolutely  despises  it. 

133.  In  this  manner,  Cain  represents  a  man  who  is  not 
merely  wicked,  but  who  occupies  such  a  height  of  wickedness 
as  to  combine  hypocrisy  with  bloodshed,  and  yet  is  so  eager  to 
maintain  the  appearance  of  sanctity  that  he  rather  accuses  God 
than  concedes  the  justice  of  the  accusation  against  himself. 
And  this  is  what  all  hypocrites  do.  They  blaspheme  God  and 
crucify  his  Son,  and  yet  wish  to  appear  righteous.  For  after 
their  sins  of  murder,  blasphemy  and  the  like  their  whole  aim 
is  to  seek  means  whereby  to  excuse  and  palliate  the  same.  But 
the  result  always  is  that  they  betray  themselves  and  are  con- 
demned out  of  their  own  mouths. 

134.  While  Cain  makes  an  effort  to  clear  himself,  he  exhibits 
the  foulest  stains.  He  thinks  he  made  a  most  plausible  excuse 
when  he  said,  "Am  T  my  brother's  keeper?"  But  this  very  ex- 
cuse becomes  his  most  shameful  accusation.  The  maxim  of 
Hilary,  that  wickedness  and  stupidity  always  go  hand  in  hand, 
finds  unvarying  application.  If  Cain  had  been  as  wise  as  he 
was  wicked,  he  would  have  excused  himself  in  quite  a  different 
manner.  Wow,  under  the  operation  of  the  divine  rule  that 
wickedness  and  stupidity  are  running  mates,  he  becomes  his 
own  accuser.  The  same  principle  operates  in  favor  of  the  truth, 
and  makes  her  defense  against  all  adversaries  easy.  Just  as 
Cain  betrayed  by  word  and  mien  his  indifference  and  hate  to- 
ward his  brother,  so  all  adversaries  of  the  truth  betray  their 
wickedness,  the  one  in  this  way,  the  other  in  that. 

135.  Facts  of  importa,nce  and  apt  for  instruction  are,  there- 
fore, here  set  before  us.  And  their  general  import  is  that  God 
does  not  permit  hypocTites  to  remain  hidden  for  any  length  of 
time,  but  compels  them  to  betray  themselves  just  when  they 
make  shrewd  efforts  to  hide  their  hypocrisy  and  crime. 

136.  Moses  does  not  exhibit  in  his  narrative  the  verbose  dic- 
tion characteristic  of  pagan  literature,  where  we  often  find  one 
and  the  same  argument  embellished  and  polished  by  a  variety 
of   colors.     We   find  by  experience  that  no  human  power  of 


20  LUTHER  ON  SIN  AND  THE  FLOOD. 

description  can  do  justice  to  im^^ard  emotions.  In  consequence, 
verbosity,  as  a  rule,  comes  short  of  expressing  emotion.  Moses 
employs  the  opposite  method,  and  clothes  a  great  variety  of  ar- 
guments in  scant  phraseology. 

137.  Above  the  historian  used  the  expression,  "when  they 
were  in  the  field."  Thereby  Moses  indicates  that  the  murderer 
Cain  had  watched  his  opportunity  to  attack  his  brother  when 
both  were  alone.  All  the  circumstances  plainly  shoAv  that  Abel 
was  not  idle  at  the  time;  for  he  was  in  tlie  field,  where  he  had 
to  do  the  things  his  father  committed  to  him.  From  Moses' 
statement  we  may  infer  that  Abel's  parents  felt  absolutely  no 
fear  of  danger.  For,  although  at  the  outset  they  had  feared 
that  the  wrath  of  Cain  -would  eventually  break  out  into  still 
greater  sin,  Cain,  by  his  gentleness  and  pretended  affection, 
prevented  all  suspicion  of  evil  on  the  part  of  his  parents.  For 
had  there  been  the  least  trace  of  apprehension,  they  certainly 
would  not  have  permitted  Abel  to  go  from  their  presence  alone. 
They  would  have  sent  his  listers  with  him  as  companions;  for 
he  no  doubt  had  some.  Or  liis  parents  themselves  would  have 
prevented  by  their  presence  and  authority  the  perpetration  of  so 
great  a  crime.  As  already  stated,  also  the  mind  of  Abol  was 
perfectly  free  from  suspicioti.  For,  had  he  suspected  the  least 
evil  at  the  hand  of  his  brother,  he  would  doubtless  have  sought 
safety  by  flight.  But  after  he  had  heard  that  Cain  bore  the 
judgment  of  Grod  with  composure,  and  did  not  envy  the  brother 
his  honor,  he  pursued  his  work  in  the  field  with  a  feeling  of 
security. 

138.  What  orator  could  do  justice  to  the  scene  which  Moses 
depicts  in  one  word :  "Cain  rose  up  against  his  brother  ?"  Many 
descriptions  of  cruelty  are  to  be  found  on  every  hand,  but  could 
any  be  painted  as  more  atrocious  and  execTable  than  is  the  case 
here?  "He  rose  up  against  his  brother,"  Moses  writes.  It  is 
as  if  he  had  said,  Cain  rose  up  against  Abel,  the  only  brother 
he  had,  with  whom  he  had  been  brought  up  and  with  whom  he 
had  lived  to  that  day.  But  not  only  the  relationship  Cain  ut- 
terly forgot;  he  forgot  their  common  parents  ailso.  The  greatness 
of  the  grief  he  would  cause  his  parents  by  such  a  grave  crime, 
never  entered  his  mind.     He  did   not  think    that  Abel  was  a 


GENESIS  IV.  CAIN'S  MURDER.  21 

brother,  from  wliom  lie  had  never  received  any  offense  what- 
ever. For  Cain  knew  that  the  honor  of  having  offered  the  more 
acceptable  sacrifice,  proceeded  not  from.  ,any  desire  or  ambition 
in  Abel,  but  from  God  himself.  Nor  did  Cain  consider  that 
he,  who  had  hitherto  stood  in  the  highest  favor  with  his  par- 
ents, would  lose  that  favor  altogether  and  would  fall  under 
their  deepest  displeasure  as  a  result  of  his  crime. 

139.  It  is  recorded  in  liistory  of  an  artist  who  painted  the 
scene  of  Iphigenia's  sacrifice,  that  when  he  had  given  to  the 
countenance  of  each  of  the  spectators  present  its  appropriate 
expression  of  grief  and  pain,  he  found  himself  unable  to  por- 
tray the  vastness  of  the  father's  grief,  who  was  present  also, 
and  hence  painted  his  head  draped. 

140.  Such  is  the  method,  I  think,  Moses  employs  in  this 
passage,  when  he  uses  the  verb  yaliain,  "Eose  up  against."  What 
tragical  pictures  would  the  eloquence  of  a  Cicero  or  a  Livy  have 
drawn  in  an  attempt  to  portray,  through  the  medium  of  their 
oratory,  the  wrath  of  the  one  brother,  and  the  dread,  the  cries, 
the  prayers,  the  tears,  the  uplifted  hands,  and  all  the  horrors  of 
the  other !  But  not  even  in  that  way  can  justice  be  done  to  the 
subject.  Moses,  therefore,  pursues  the  right  course,  when  he 
portrays,  by  a  mere  outliae,  things  too  great  for  utterance. 
Such  brevity  tends  to  enlist  the  reader's  undivided  attention 
to  a  subject  which  the  vain  adornment  of  many  words  dis- 
figures and  mars,  like  paint  applied  to  natural  beauty. 

141.  This  is  true  also  of  the  additional  statement,  "He  slew 
him."  Occasionally  we  see  men  start  a  quarrel  and  commit 
murder  for  a  trivial  cause,  but  no  such  ordinary  murder  is 
described  here.  Murderers  of  this  kind  immediately  afterward 
are  filled  with  distress ;  they  grieve  for  the  deeds  they  have  done 
and  acknowledge  them  to  be  delusions  of  the  devil  by  which  he 
blinded  their  minds.  Cain  felt  no  distress;  he  expressed  no 
grief,  but  denied  the  deed  he  had  done. 

142.  This  Satanic  and  insatiable  hatred  in  hypocrites  is 
described  by  Christ  in  the  words,  "When  they  kill  you,  they  will 
think  that  they  do  God  service,"  Jn  16,  2.  So  the  priests  and 
the  kings  filled  Jerusalem  with  the  blood  of  the  prophets  and 


22  LUTHER  ON  SIN  AND  THE  FLOOD. 

gloried  in  what  they  did  as  a  great  achievement ;  for  they  con- 
sidered this  as  proof  of  their  zeal  for  the  Law  and  the  house 
of   God. 

143.  And  the  fury  of  popes  and  bishops  in  our  day  is  just 
the  same.  They  are  not  satisfied  with  having  excommunicated 
us  again  and  again,  and  with  having  shed  our  blood,  but  they 
wish  to  blot  out  our  memory  from  the  land  of  the  living,  ac- 
cording to  the  description  in  the  Psalm,  "Ease  it,  rase  it,  even 
to  the  foundation  thereof,"  Ps  137,  7.  Such  hatred  is  not 
human  but  satanic.  For  all  human  hatred  becomes  mellow  in 
time;  at  all  events,  it  will  cease  after  it  has  avenged  our  injury 
and  gratified  its  passion.  But  the  hatred  of  these  Pharisees 
assumes  constantly  larger  dimensions,  especially  since  it  is 
smoothed  over  by  a  show  of  piety. 

144.  Cain,  therefore,  is  the  father  of  all  thoae  murderers 
who  slaughter  the  saints,  and  whose  wrath  knows  no  end 
so  long  as  there  remains  one  of  them,  as  is  proved  in  the  case 
of  Christ  himself.  As  for  Cain,  there  is  no  doubt  of  his 
having  hoped  that  by  putting  Abel  to  deatli  he  should  keep 
the  honor  of  his  birthright.  Thus,  the  ungodly  always  think 
that  tlieir  cruelty  will  profit  them  in  some  way.  But  when  they 
find  that  their  hope  is  vain  they  fall  into  despair. 

145.  Now,  when  the  fact  of  this  shameful  murder  was  made 
known  to  the  parents,  what  do  we  tliink  must  have  been  the  sad 
scenes  resulting  ?  What  lamentations  ?  What  sighs  and  groans  ? 
But  I  dwell  not  on  these  things;  they  are  for  the  man  with  the 
gifts  of  eloquence  and  imagination  to  describe.  It  was  certainly 
a  marvel  that  both  parents  were  not  struck  lifeless  with  grief. 
The  calamity  was  rendered  the  greater  by  the  fact  that  their 
first-born,  who  had  aroused  so  large  hopes  concerning  himself, 
was  the  perpetrator  of  this  horrible  murder. 

146.  If,  therefore,  Adam  and  Eve  had  not  been  helped  from 
above,  they  could  never  have  been  equal  to  this  disaster  in  their 
home;  for  there  is  nothing  like  it  in  all  the  world.  Adam  and 
Eve  were  without  that  consolation  which  we  may  have  in  sud- 
den and  unexpected  calamities,  namely,  that  like  evils  have  be- 
fallen others  and  have  not  come  upon  us  alone.  Our  first 
parents  had  only  two  sons,  though    I    believe    that  they  had 


GENESIS  IV.  CAIN'S  MUEBEH.  23 

daughters  also;  and  therefore  they    lacked    such    instances  of 
grief  in  the  human  family  as  we  have  before  our  eyes. 

147.  Who  can  doubt,  moreover,  that  Satan  by  this  new 
species  of  temptation  increased  greatly  the  grief  of  our  first 
parents?  They  no  doubt  thought,  Behold,  this  is  all  our  sin. 
We,  in  paradise,  wished  to  become  like  God;  but  by  our  sin  we 
have  become  like  the  devil.  This  is  the  case  also  with  our  son. 
We  loved  only  this  son,  and  made  everything  of  him !  Our 
other  son,  Abel,  was  righteous  before  us,  above  this  son;  but  of 
his  righteousness  we  made  nothing !  This  elder  son  we  hoped 
would  be  he  who  should  crush  the  serpent's  head;  but  behold, 
he  himself  is  crushed  by  the  serpent !  Nay,  he  himself  has  be- 
come like  the  serpent,  for  he  is  now  a  murderer.  And  whence 
is  this?  Is  it  not  because  he  was  born  of  us,  and  because  we, 
through  our  sin,  are  what  we  are  ?  Therefore  it  is  to  our  flesh ; 
therefore  it  is  to  our  sin,  that  this  calamity  must  be  traced. 

148.  It  is  very  probable,  accordingly,  and  the  events  of  the 
series  of  years  which  followed  strengthen  this  probability,  that 
the  sorrowing  parents,  shaken  to  the  core  by  their  calamity,  ab- 
stained for  a  long  time  from  connubial  intercourse.  For  it  ap- 
pears that  when  Cain  committed  this  murder  he  was  about 
thirty  years  of  age.  During  this  period  some  daughters  were 
born  unto  Adam.  In  view  of  the  subsequent  statements,  verse 
17,  that  "Cain  knew  his  wife,"  he  no  doubt  married  a  sister. 
Moreover,  since  Cain  himself  says  in  verse  14,  "It  shall  come 
to  pass  that  everyone  that  findeth  me  shall  slay  me",  and  as  it 
is  further  said  in  verse  15,  "The  Lord  set  a  mark  upon  Cain, 
lest  any  finding  him  should  kill  him" — it  appears  most 
probable  from  all  these  circumstances  that  Adam  had  many 
children  besides  Cain  and  Abel,  but  these  two  only  are  men- 
tioned, on  account  of  their  important  and  memorable  history, 
and  because  these  two  were  their  first  and  most  remarkable 
children.  It  is  my  full  belief  that  the  marriage  of  our  first 
parents  was  most  fruitful  during  the  first  thirty  years  of  their 
union.  Somewhere  Calmana  and  Dibora  are  mentioned  as 
daughters  of  Adam,  but  I  know  not  whether  the  authors  are 
worthy  of  credence.  Inasmuch,  therefore,  as  the  birth  of  Seth 
is  recorded  as  having  taken  place  a  long  time  after  this  mur- 


24  LUTHER  ON  SIN  AND  THE  FLOOD. 

der,  it  seems  to  me  very  probable  that  the  parents,  distressed 
beyond  measure  at  this  monstrous  crime  in  the  bosom  of  their 
family,  refrained  for  a  long  time  from  procreation.  While 
Moses  does  not  touch  upon  all  these  things,  he  intimates  enough 
to  arouse  in  the  reader  a  desire  to  dwell  upon  the  noteworthy 
events  which  the  absence  of  detailed  information  penults  us  to 
survey  only  from  a  distance. 

149.  But  I  return  to  the  text  before  us.  Cain  is  an  evil  and 
wicked  man,  and  yet,  in  the  eyes  of  his  parents,  he  is  a  divine 
possession  and  gift.  Abel,  on  the  contrary,  is  in  the  eyes  of  his 
parents  nothing;  hut  in  the  eyes  of  G-od  he  is  truly  a  righteous 
man;  an  appellation  with  which  also  Christ  honors  him  when 
he  calls  him  "righteous  Abel" !  Mt  23,  35.  This  divine  judg- 
ment concerning  Abel,  Cain  could  not  endure,  and,  therefore,  he 
thought  that  by  murder  not  only  the  hatreid  against  his  brother 
could  be  satisfied,  but  also  his  birthright  be  retained.  But  he 
was  far  from  thinking  that  was  sin ;  as  the  first-born  he  thought 
he  had  exercised  his  right.  He  killed  Abel,  not  with  a  sword, 
as  I  think,  but  with  a  club  or  a  stone,  for  I  hold  that  there  were 
as  yet  no  iron  weapons. 

150.  After  the  murder,  Cain  remained  unconcerned,  for  he 
thought  the  deed  could  be  concealed  by  hiding  the  body,  which 
he  buried,  or  perhaps  cast  into  a  river,  thinking  that  thus  it 
would  surely  remain  undiscovered  by  his  parents. 

When  Abel,  however,  had  been  from  home  a  longer  time  than 
had  been  his  habit,  the  Holy  Spirit  prompted  Adam  to  inquire 
of  Cain  concerning  Abel,  saying,  "Where  is  Abel  thy  brother  ?" 
The  above-mentioned  utterance  of  Adam,  "If  not,  sin  lieth  at 
the  door,"  was  a  prophecy  which  now  began  to  come  true.  Cain 
thought  he  had  laid  his  sin  to  rest,  and  all  would  thus  remain 
hidden.  And  true  it  was  that  his  sin  did  lie  at  rest,  but  it  lay 
at  rest  "at, the  door."  And  who  opens  the  door?  None  other 
than  the  Lord  himself !  He  arouses  the  sleeping  sin !  He  brings 
the  hidden  sin  to  light ! 

151.  The  same  thing  must  come  to  pass  with  all  sinners. 
For,  unless  by  repentance  you  first  come  to  God,  and  yourself 
confess  your  sin  to  God,  God  will  surely  come  to  you,  to  disclose 


GENESIS  IV.  CAIN'S  MURDER.  25 

3'our  sin.  For  God  cannot  endure  that  any  one  should  deny 
his  sin.  To  this  fact  the  psalmist  testifies:  "When  I  kept 
silence,  my  bones  wasted  away  through  my  roaring  all  the  day 
long.  For  day  and  night  thy  hand  was  heavy  upon  me;  my 
moisture  was  changed  as  with  the  drouth  of  summer."  Ps  32. 
3-4.  For,  although  sin  has  its  sleep  and  its  securit)^  yet  that 
sleep  is  "at  the  door";  it  cannot  long  last,  and  the  sin  cannot 
remain  hidden. 

152.  When  Moses  introduces  Jehovah  as  speaking,  I  under- 
stand him  to  mean,  as  above,  that  it  was  Adam  who  spoke  by 
the  Holy  Spirit  in  the  place  of  God,  whom  he  represented  in 
his  relation  as  father.  The  expression  of  the  Holy  Spirit,  there- 
fore, is  intended  to  set  forth  the  high  authority  of  parents; 
when  children  dutifully  hear  and  obey  these,  they  hear  and 
obey  God.  And  I  believe  Adam  knew  by  the  revelation  of  the 
Holy  Spirit  that  Abel  had  been  slain  by  his  brother;  for  his 
words  intimate  the  commission  of  murder  at  a  time  when  Cain 
still  dissembled  as  to  what  he  had  done. 

V.     CAIN  PUNISHED  FOR  HIS  MURDER. 


C  A  I  N'  S      PUNISHMENT    IN 
GENERAL. 

By  whom  and  how  he  is 
punished    153. 
:.     Why     he    was     not    put    to 
death  153. 

*  The  double  grief  of  the 
first   parents   154. 

*  What  was  Adam's  church 
and   altar    155. 

How  Cain   was  excommuni- 
cated   156. 

*  God's  inquiry  about  Abel's 
blood. 

a.  How  vinbelievers  refer  to 
it    157. 

b.  How  a  theologian  should 
use    it    158. 

c.  It  is  a  g-reat  and  impor- 
tant matter  159. 

*  How  Abel's  death  is  to  be 
viewed    159. 

d.  Why  God  does  not  inquire 
after  the  blood  of  beasts 
160-1. 

e.  Whether  this  Inquiry  was 
from  God  direct  or  made 
througli  Adam  162-3. 

f.  How  Cain  felt  upon  this 
inquiry   164. 

*  The  result  of  sin  to  mur- 
derers and  other  sinners 
165-6. 

*  An   evil  conscience   tlie   re- 


sult   of    evil-doing    166. 
g.     How      to      understand    the 
statement  that  Abel's  blood 
crieth  to   heaven   167. 

*  How  God's  children  are  to 
comfort  tliemselves  when 
the  world  oppresses  them 
and  seemingly  God  refuses 
to    help    168-71. 

h.     This    inquiry    is    a    sign    of 
God's    care   for    Abel    169. 

*  The  blood  of  many  Evan- 
gelical martyrs  cry  to  the 
Papists    170. 

*  How  God  opportunely  judg- 
es the  afflictions  of  be- 
lievers   171. 

*  Why  God's  vengeance  does 
not  immediately  follow  172. 

i.  The  time  this  inquiry  oc- 
curred 173. 

*  God  indeed  has  regard  for 
the  sufferings  and  tears  of 
his    children    174. 

*  How  sinners  can  meet  the 
judgments    of   God    174. 

4.     The      miserable      life      Cain 
must    have    led      after      his 
punishment  175. 
II.    C  A  I  N'  S      PUNISHMENT    IN 
DETAIL. 
1.     The  Church  suffered, 
a.     How      Cain's      punishment 


26  LUTHER  ON  SIN  AND  THE  FLOOD. 

and     curse     differed     from  a.    How  this  curse  affected  the 

Adam's    176-8.  earth    186-7. 

b.     Why   Cain's      person     was  t..    Why  Adam   used    such   se- 

cursed   178-9.  vere  words  In  this  curse  lob. 

^     _,,                        /-,   .         ^      „  ^  c.    How    it    caused    the    earth 

The      more      Cam      desired  ^^  ^e  less  fruitful  187. 

honor,  the  less  he  received  •     -j.  ^  e      difference      between 


180 


"Arez"  and  "Adama"  li 


♦  The     beginning     of     both  3.      The  State  suffered, 
churches,  the  true  and   tne  ♦     What      "No"      and      "Nod" 
false   181.  mean,    and    how    they    dlf- 

*  Cain's  whole  posterity  per-  fer  189-90. 

ished  in  sin  181.  *     Cain's  sin  punished  in  three 

c.     How    his    curse    and    pun-  ways    and    in    each    the    sin 

ishment      were      lightened  was   mitigated   191-3. 

182.  *     Cain  a  fugitive  and  a  wan- 

•  Whether  any  of  Cain's  pos-  derer. 

terity  were  saved,  and  holy  a.     This    refers    chiefly    to    the 

182.  true    Church,     as     is     illus- 

*  The   way   the    heathen    had  trated   by    many    examples 
part    in   the    promise    182-5.  of    the    saints    194-5. 

•  The  way  Cain  withheld  his  b.    It    refers   less   to   the   false 
children      from      the      true  church  194-5. 

Church   185.  c.     Many   take   offense   at   thl» 

2.      The  Home   suffered.  196. 

V.    HOW  CAIN  WAS  PUNISHED  FOR  HIS  MURDER. 

A.     Cain's  Punishment  in  General. 

153.  If  Eve  overheard  these  words,  what  think  you  must 
have  been  the  state  of  her  mind !  Her  grief  must  have  been 
beyond  all  description.  But  the  calamity  was  brought  home 
to  Adam  with  even  greater  force.  As  he  was  the  father,  it  fell 
to  him  to  rebuke  his  son  and  to  excommunicate  him  for  his  sin. 
Since,  according  to  the  ninth  chapter,  the  law  concerning  the 
death-penalty  for  murderers  was  not  promulgated  until  after- 
ward when  the  patriarchs  beheld  murder  becoming  alarmingly 
frequent,  Adam  did  not  put  Cain  to  death,  but  safeguarded  his 
life  in  obedience, to  the  prompting  and  direction  of  the  Holy 
Spirit;  still,  it  is  a  fact  not  to  be  gainsaid  that  the  punishment 
ordained  for  him  and  all  his  posterity  was  anything  but  light. 
For  in  addition  to  that  curse  upon  his  body  he  suffered  excom- 
munication from  his  family,  separation  from  the  sight  of  his 
parents  and  from  the  society  of  his  brothers  and  sisters,  who 
remained  with  their  parents,  or  in  the  fellowship  of  the  Church 

154.  Now,  Adam  could  not  have  done  all  this,  nor  could 
Eve  have  heard  it  without  indescribable  anguish.  For  a  father 
is  a  father,  and  a  son  is  a  son.  Gladly  would  Adam  have  spared 
his  son  and  retained  him  at  home,  as  we  now  sometimes  see 
murderers  become  reconciled  to  the  brothers  of  their   victims. 


GENESIS  IV.  CAIN'S  MURDER.  27 

But  in  this  case  uo  place  was  left  for  reconciliation.  Cain  is 
bidden  at  once  to  be  a  fugitive  upon  the  face  of  the  earth.  The 
pain  of  the  parents  was  doubled  in  consequence.  They  see  one 
of  their  sons  slain,  and  the  other  excommunicated  by  the  judg- 
ment of  God  and  cut  off  forever  from  the  fellowship  of  his 
brethren. 

155.  Moreover,  when  we  here  speak  of  excommunication 
from  the  Church,  it  stands  to  reason  that  not  our  houses  of 
worship,  built  in  magnificent  style  and  ample  proportions  out 
of  hewn  stone,  are  meant.  The  sanctuary,  or  church,  of  Adam 
was  a  certain  tree,  or  a  certain  little  hill  under  the  open  heaven, 
where  they  assembled  to  hear  the  Word  of  God  and  to  offer 
their  sacrifices,  for  which  purpose  they  had  erected  altars. 
And  when  they  offered  their  sacrifices  and  heard  the  Word, 
God  was  present,  as  we  see  from  the  experience  of  Abel. 

Also  elsewhere  in  the  sacred  story,  mention  is  made  of  such 
altars  under  the  open  heaven,  and  of  sacrifices  made  upon  them. 
And,  if  we  should  come  together  at  this  day  under  the  open 
sky  to  bend  our  knees,  to  preach,  to  give  thanks,  and  to  bless 
each  other,  a  custom  would  be  inaugurated  altogether  beneficial. 

156.  It  was  from  a  temple  of  this  kind  and  from  such  a 
church,  not  a  conspicuous  and  magnificent  church  at  a  particu- 
lar place,  that  Cain  was  cast  out.  He  was  thus  doubly  pun- 
ished; first,  by  a  corporal  penalty,  because  the  earth  was  ac- 
cursed to  him,  and  secondly,  by  a  spiritual  penalty,  because  by 
excommunication,  he  was  cast  out  from  the  temple  and  the 
church  of  God  as  from  another  paradise. 

157.  Lawyers  also  have  drawn  upon  this  passage,  and  quite 
properly  brought  out  the  fact  that  Jehovali  first  investigated 
the  matter  and  then  passed  sentence.  Their  application  is, 
that  no  one  should  be  pronounced  guilty  until  his  case  has  been 
tried;  until  he  has  been  called  to  the  bar,  proved  guilty  and 
convicted.  This,  according  to  a  previous  statement,  was  also 
done  with  Adam:  "The  Lord  God  called  unto  Adam,  and 
said  unto  him.  Where  art  thou?"  Gen  3,  9.  And  further 
on:  "I  will  go  down  now,  and  see  whether  they  have  done  al- 
together according  to  the  cry  of  it,  which  is  come  unto  me; 
and  if  not,  I  will  know,"  Gen  11,  5;  18,  21. 


28  LTTTITER  ON  STN  AND  THE  FT.OOD. 

158.  However,  dismissing  the  matter  in  its  bearings  upon 
public  life,  let  us  view  its  more  attractive  theological  features. 
The  element  of  doctrine  and  of  hope  is  found  in  the  fact  that 
Jehovah  inquires  concernig  the  dead  Abel.  Clearly  there  is 
pointed  out  to  us  here  the  truth  of  the  resurrection  of  the  dead. 
God  declared  himself  to  be  the  God  of  Abel,  although  now  dead, 
and  he  inquired  for  the  dead,  for  Abel.  Upon  this  passage  we 
may  establish  the  incontrovertible  principle  that,  if  there  were 
no  one  to  care  for  us  after  this  life,  Abel  would  not  have  been 
inquired  for  after  he  was  slain.  But  God  inquires  after  Abel, 
even  when  he  had  been  taken  from  this  life ;  he  has  no  desire  to 
forget  him ;  he  retains  the  remembrance  of  him ;  he  asks :  "AVhere 
is  he?'^  God,  therefore,  we  see,  is  the  God  of  the  dead.  My 
meaning  is  that  even  the  dead,  as  we  here  see,  still  live  in  ths 
memory  of  God,  and  have  a  God  who  cares  for  them,  and  saves 
them  in  another  life  beyond  and  different  from  this  corporal 
life  in  which  saints  suffer  affliction. 

159.  This  passage,  therefore,  is  most  worthy  of  our  atten- 
tion. We  see  that  God  cared  for  Abel,  even  when  dead;  and 
that  on  account  of  the  deaid  Abel,  he  excommunicated  Cain,  and 
visited  him,  the  living,  with  destruction  in  spite  of  his  being 
the  first-born.  A  towering  fact  this,  that  Abel,  though  dead, 
was  living  and  canonized  in  another  life  more  effectually  and 
truly  than  those  whom  the  pope  ever  canonized !  The  death  o  f 
Abel  was  indeed  horrible;  he  did  not  suffer  death  witliout  ex- 
cruciating torment  nor  without  many  tears.  Yet  it  was  a 
blessed  death,  for  'now  he  lives  a  more  blessed  life  than  he  did 
before.  This  bodily  life  of  ,ours  is  lived  in  sin,  and  is  ever  in 
danger  of  death.  But  that  other  life  is  eternal  and  perfectly 
free  from  trials  and  troubles,  both  of  the  body  and  of  the  soul. 

160.  ISTo!  God  inquires  not  after  the  sheep  and  the  oxen 
that  are  slain,  but  he  does  inquire  after  the  men  who  are  slain. 
Accordingly  men  possess  the  hope  of  a  resurrection.  They  have 
a  God  who  brings  them  back  from  the  death  of  the  body  unto 
eternal  life,  a  God  who  inquires  after  their  blood  as  a  most 
precious  thing.  The  Psalmist  says:  "Precious  in  the  sight  of 
Jehovah  is  the  death  of  his  saints,"  Ps  116,  15. 


GENESIS  lA^  CAIN'S  MUEDEE.  29 

161.  This  is  the  glory  of  the  human  race,  obtained  for  it 
by  the  seed  of  the  woman  which  bruised  the  serpent's  head. 
The  case  of  Abel  is  the  first  instance  of  such  promise  made 
to  Adam  and  Eve,  and  God  showed  by  the  same  that  the  ser- 
pent did  not  harm  Abel,  although  it  caused  his  murder.  This 
was  indeed  an  instance  of  the  serpent's  'Taruising  the  heel"  of 
the  woman's  seed.  But  in  the  very  attempt  to  bite,  its  own 
head  was  crushed.  For  God,  in  answer  to  Abel's  faith  in  the 
promised  seed,  required  the  blood  of  the  dead,  and  proved  him- 
self thereby  to  be  his  God  still.  This  is  all  proved  by  what 
follows. 

V.  10.  And  he  said,  WMt  hast  thou  done?  The  voice  of 
thy  brothers  blood  crieth  unto  me  from  the  ground. 

162.  Cain's  sin  hath  hitherto  lain  at  the  door.  And  the 
preceding  circumstances  plainly  show  how  hard  he  struggled  to 
keep  his  sin  asleep.  For  being  interrogated  by  his  father  con- 
oerning  his  brother  Abel  and  his  whereabouts,  he  disclaimed 
knowledge  of  the  matter,  thus  adding  to  murder  lying.  This 
answer  of  Cain  is  sufficient  evidence  that  the  above  words  were 
spoken  by  Adam  in  his  own  person,  and  not  by  God  in  his  divine 
Majesty.  For  Cain  believed  that  the  deed  was  hidden  from  his 
father,  as  he  was  a  mere  man,  while  he  could  not  have  thought 
this  of  the  divine  Majesty.  Therefore,  had  God  spoken  to  him 
in  his  own  person,  he  would  have  returned  a  different  answer. 
But,  as  he  thought  himself  dealing  with  a  human  being  only, 
Cain  denied  his  deed  altogether,  saying:  "I  know  not.  How 
numerous  are  the  perils  by  which  a  man  may  perish.  He  may 
have  been  destroyed  by  wild  beasts ;  he  may  have  been  drowned 
in  some  river;  or  he  may  have  lost  his  life  by  some  other  death." 

163.  Thus  Cain  thought  that  his  father  would  think  of  any 
other  cause  of  death  than  the  perpetration  of  murder.  But 
Cain  could  not  deceive  the  Holy  Spirit  in  Adam.  Adam  there- 
fore, as  God's  representative,  arraigns  him  with  the  words, 
'Wliat  hast  thou  done  ?"  As  if  he  had  said  '^Vliy  dost  thou 
persist  in  denying  the  deed;  be  assured  thou  canst  not  deceive 
God,  who  hath  revealed  to  me  all.  Thou  thinkest  the  blood 
of  thy  brother  is  hidden  by  the  earth.  But  it  is  not  so  absorbed 
and  concealed  thereby  as  to  prevent  the    blood    crying  aloud 


30  LUTHER  ON  SIN  AND  THE  FLOOD. 

unto  God."     That  meant  to  awaken  the  sin  lying  at  the  door, 
and  to  drag  it  forth. 

164.  The  text  before  us,  then,  provides  much  consolation 
against  the  enemies  and  murderers  of  the  Church ;  for  it  teaches 
us  that  our  afflictions  and  sufferings  and  the  shedding  of  our 
blood  fill  heaven  and  earth  with  their  cries.  I  believe,  there- 
fore, that  Cain  was  so  overwhelmed  and  confounded  by  these 
words  of  his  father  that,  as  if  thunderstruck,  he  knew  not  what 
to  say  or  what  to  do.  No  doubt  his  thoughts  were,  "If  my 
father  Adam  knows  about  the  murder  which  I  have  committed, 
how  can  I  any  longer  doubt  that  it  is  known  unto  God,  unto 
the  angels,  and  unto  heaven  and  earth?  Whither  can  I  flee? 
Which  way  can  I  turn,  wretched  man  that  I  am  ?" 

165.  Such  is  the  state  of  murderers  to  this  day.  They  are 
so  harassed  with  the  stings  of  conscience,  after  the  crime  of 
murder  has  been  committed,  that  they  are  always  in  a  state  of 
alarm.  It  seems  to  them  that  heaven  and  earth  have  put  on  a 
changed  aspect  toward  them,  and  they  Imow  not  whither  to 
flee.  A  case  in  point  is  Orestes  pursued  by  the  furies,  as  de- 
scribed by  the  poets.  A  horrible  thing  is  the  cry  of  spilled  blood 
and  an  evil  conscience. 

166.  The  same  is  true  of  all  other  atrocious  sins.  Those 
who  commit  them,  experience  the  same  distresses  of  mind  when 
remorse  lays  hold  of  them.  The  whole  creation  seems  changed 
toward  them,  and'  even  when  they  speak  to  persons  with  whom 
they  have  been  familiar,  and  when  they  hear  the  answers  they 
make,  the  very  sound  of  their  voice  appears  to  them  altogether 
changed  and  their  countenances  seem  to  wear  an  altered  as- 
pect. Whichever  way  they  turn  their  eyes,  all  things  are 
clothed,  as  it  were,  in  gloom  and  horror.  So  grim  and  fierce 
a  monster  is  a  guilty  conscience !  And.  unless  such  sinners  are 
succored  from  above,  they  must  put  an  end  to  their  existence 
because  of  their  anguish  and  intolerable  pain. 

167.  Again  Moses'  customary  conciseness  is  in  evidence, 
which,  however,  is  more  effective  than  an  excess  of  words.  In 
the  first  place,  he  personifies  a  lifeless  object  when  he  attributes 
to  blood  a  voice  filling  with  its  cries  heaven  and  the  earth. 
How  can  that  voice  be  small  or  weak  which,  rising  from  earth, 


GENESIS  IV.  CAIN'S  MURDEE.  31 

is  heard  by  God  in  heaven?  Abel,  therefore^  who  when  alive 
was  patient  under  injuries  and  gentle  and  placid  of  spirit, 
now,  when  dead  and  buried  in  the  earth,  can  not  brook  the 
wrong  inflicted.  He  who  before  dared  not  murmer  against  his 
brother,  now  fairly  shrieks,  and  so  completely  enlists  God  in 
his  cause  that  he  descends  from  heaven,  to  charge  the  murderer 
with  his  crime.  Moses,  accordingly,  here  uses  the  more  preg- 
nant term.  He  does  not  say,  "The  voice  of  thy  brother's  blood 
speaketh  unto  me  from  the  ground,"  but,  "The  voice  of  thy 
brother's  blood  crieth  unto  me."  It  is  a  cry  like  the  shout  of 
heralds  when  they  raise  their  voices  to  assemble  men  together. 

168.  These  things  are  written,  as  I  have  observed,  to  con- 
vince us  that  our  God  is  merciful,  that  he  loves  his  saints,  takes 
them  into  his  special  care,  and  demands  an  account  for  them; 
while,  on  the  other  hand,  he  is  angry  with  the  murderers  of 
tis  saints,  hates  them  and  designs  their  punishment.  Of  this 
consolation  we  stand  in  decided  need.  When  oppressed  by  our 
enemies  and  murderers,  we  are  apt  to  conclude  that  our  God 
has  forgotten  and  lost  interest  in  us.  We  think  that  if  God 
cared  for  us,  he  would  not  permit  such  things  to  come  upon 
us.  Likewise,  Abel  might  have  reasoned :  God  surely  cares 
nothing  for  me;  for  if  he  did,  he  would  not  suffer  me  thus  to 
be  murdered  by  my  brother. 

169.  But  only  look  at  what  follows!  Does  not  God  safe- 
guard the  interests  of  Abel  better  than  he  could  possibly  have 
done  himself?  How  could  Abel  have  inflicted  on  his  brother 
such  vengeance  as  God  does,  now  that  Abel  is  dead  ?  How  could 
he,  if  alive,  execute  such  judgment  on  his  brother  as  God  here 
executes  ?  Now  the  blood  of  Abel  cries  aloud,  who,  while  alive, 
was  of  a  most  retiring  disposition.  ISTow  Abel  accuses  his  brother 
before  God  of  being  a  murderer;  when  alive  he  would  bear 
all  the  injuries  of  his  brother  in  silence.  For  who  was  it  tliat 
disclosed  the  murder  committed  by  Cain?  Was  it  not,  as  the 
text  here  tells  us,  the  blood  of  Abel,  fairly  deafening  with  its 
constant  cries  the  ears  of  God  and  men? 

170.  These  things,  I  say,  are  all  full  of  consolation;  especi- 
ally for  us  who  now  suffer  persecution  from   the   popes    and 


32  LUTHER  ON  SIN  AND  THE  FLOOD. 

wicked  princes  on  account  of  our  doctrine.  They  haye  prac- 
ticed against  us  the  utmost  cruelty  and  have  vented  their  rage 
against  godly  men,  not  in  Germany  only,  but  also  in  other 
parts  of  Europe.  And  all  this  sin  is  disregarded  by  the  papacy, 
as  if  it  were  nothing  but  a  joke,  l^ax,  the  Papists  really  con- 
sider it  to  be  a  service  toward  God,  Jn  16,  2.  All  this  sin, 
therefore,  as  yet  "lieth  at  the  door."  But  it  shall  become  man- 
ifest in  due  time.  The  blood  of  Leonard  Kaiser,  which  was 
shed  in  Bavaria,  is  not  silent.  'Nov  is  the  blood  of  Henry  of 
Zutpheu,  which  was  shed  in  Dietmar;  nor  that  of  our  brotlier 
Anthony,  of  Englaxid,  who  was  cruelly  and  without  a  hearing 
slain  by  his  English  countrymen.  I  could  mention  a  thousand 
others  who,  although  their  names  are  not  so  prominent,  were 
yet  fellow-sufferers  with  confessors  and  martyrs.  The  blood 
of  all  these,  I  sa}-,  will  not  be  silent;  in  due  time  it  will  cause 
God  to  descend  from  heaven  and  execute  such  judginent  in  the 
earth   as  the  enemies  of  the  Gospel  will  not  be  able  to 'bear. 

171.  Let  us  not  think,  therefore,  that  God  does  not  heed 
the  shedding  of  our  blood !  Let  us  not  imagine  for  a  moment 
that  God  does  not  regard  our  afflictions!  No!  he  collects  all 
our  tears,  and  puts  them  into  his  bottle,  Ps  56,  8.  The  cry  of 
the  blood  of  all  the  godly  penetrates  the  clouds  and  the  heavens 
to  the  very  throne  of  God,  and  entreats  him  to  avenge  the 
blood  of  the  righteous,  Ps  79,  10. 

172.  As  these  things  are  written  for  our  consolation,  so  are 
they  written  for  the  terror  of  our  adversaries.  For  what  think 
you  can  be  more  horrible  for  our  tyrants  to  hear  than  that  the 
blood  of  the  slain  continually  cries  aloud  and  accuses  them 
before  God?  God  is  indeed  long-suffering,  especially  now  to- 
ward the  end  of  the  world;  and  therefore  sin  lies  the  longer  "at 
the  door,"  and  vengeance  does  not  immediately  follow.  But 
it  is  surely  true  that  God  is  most  grievously  offended  with  all 
this  sin,  and  that  he  will  never  suffer  it  to  pass  unpunished. 

173.  Such  judgment  of  God  on  Cain,  however,  I  do  not  be- 
lieve to  have  been  executed  on  the  first  day,  but  some  time 
afterward.  For  it  is  God's  nature  to  be  long-suffering,  inas- 
much as  he  waits  for  the  sinner  to  turn.    But  he  does  not,  on 


'  GENESIS  IV.  CAIN'S  MUEDEE.  33 

that  account,  fail  to  punish  him.  For  he  is  tlie  righteous 
Judge  both  of  the  living  and  of  the  dead,  as  we  confess  in  our 
Christian  Faith.  Such  judgment  God  exercised  in  the  very 
•  beginning  of  the  world  with  reference  to  these  two  brothers. 
He  judged  and  condemned  the  living  murderer,  and  justified 
murdereid  Abel.  He  excommunicated  Cain  and  drove  him  into 
such  agonies  of  soul  that  the  space  of  the  whole  creation  seemed 
too  narrow  to  contain  him.  From  the  moment  Cain  saw  that 
God  would  be  the  avenger  of  his  brother's  blood,  he  felt  no- 
where safe.  To  Abel,  on  the  other  hand,  God  gave  for  enjoy- 
ment the  full  width  of  earth  and  heaven. 

174.  Why,  then,  should  we  ever  doubt  that  God  ponders  and 
numbers  in  his  heart  the  afflictions  of  his  people,  and  that  he 
measures  our  tears  and  inscribes  them  on  adamantine  tablets  ? 
And  tliis  inscription  the  enemies  of  the  Church  shall  never  be 
able  to  erase  by  any  device  whatever  except  by  repentance. 
Manasseh  was  a  terrible  tyrant  and  a  most  inhuman  persecutor 
of  the  godly.  And  his  banishment  and  ca,ptivity  would  never 
have  sufficed  to  blot  out  these  sins.  But  when  he  acknowledged 
his  sin  and  repented  in  truth,  then  the  Lord  showed  him  mercy. 

So  Paul  had,  and  so  the  pope  and  the  bishops  have  now, 
only  one  way  left  them :  to  acknowledge  their  sin  and  to  sup- 
plicate the  forgiveness  of  God.  If  they  will  not  do  this,  God 
in  his  wrath  will  surely  require  at  their  hands  the  blood  of  the 
godly.     Let  no  one  doubt  this ! 

175.  Abel  is  dead,  but  Cain  is  still  alive.  But,  good  God, 
what  a  wretched'  life  is  that  which  he  lives!  He  might  wish 
never  to  have  been  born,  as  he  hears  that  he  is  excommunicated 
and  must  look  for  death  and  retribution  at  any  moment.  And 
in  due  time  this  will  be  the  lot  of  our  adversaries  and  of  the 
oppressors  of  the  Church. 

V.  11.  And  now  cursed  art  thou  front  the  ground,  which 
hath  opened  its  mouth  to  receive  thy  brother  s  blood  from  thy 
hand; 

B.     Cain's  Punishment  In  Detail. 

176.  We  have  heard,  so  far,  of  the  disclosure  of  Cain's  sin 
through  the  voice  of  Abel's  blood,  of  his  conviction  by  Adam 


34  LUTHER  ON  SIN  AND  THE  FLOOD. 

his  father,  and  of  the  decision  rendered  with  reference  to  the 
two  brothers,  namely,  that  the  one  should  be  canonized,  or  de- 
clared a  saint — the  first  fruits,  as  it  were,  of  the  blessed  seed; 
but  that  the  other,  the  first-bom,  should  be  condemned  and  ex- 
communicated, as  shall  presently  be  shown.  Now  Moses  men- 
tions the  penalties  to  be  visited  upon  such  fratricide. 

177.  First  of  all,  we  should  mark  as  particularly  worthy 
of  note  the  discrimination  exercised  by  the  Holy  Spirit.  Previ- 
ously, when  the  penalty  for  his  sin  was  inflicted  upon  Adam, 
a  curse  was  placed  not  upon  the  person  of  Adam,  but  only  upon 
the  earth;  and  even  this  curse  was  not  absolute  but  qualified. 
The  expression  is  this:  "Cursed  is  the  ground  for  thy  sake"; 
and  in  the  eighth  chapter  of  the  Eomans,  verse  twenty,  we 
read :  "The  creature  was  made  subject  to  vanity,  not  willingly." 
The  fact  is,  that  the  earth,  inasmuch  as  it  bore  guilty  man, 
became  involved  in  the  curse  as  his  instrument,  just  as  also 
the  sword,  gold,  and  other  objects,  are  cursed  for  the  reason 
that  men  make  them  the  instruments  of  their  sin.  With  fine 
reasoning  the  Holy  Spirit  discriminates  between  the  earth  and 
Adam.    He  diverts  the  curse  to  the  earth,  but  saves  the  person. 

178.  But  in  this  instance  the  Holy  Spirit  speaks  of  Cain. 
He  curses  the  person  of  Cain.  And  why  is  this  ?  Is  it  because 
the  sin  of  Cain,  as  a  murderer,  was  greater  than  the  sin  of 
Adam  and  Eve?  Not  so.  But  because  Adam  was  the  root 
from  whose  flesh  and  loins  Christ,  that  blessed  seed,  should  be 
bom.  It  is  this  seed,  therefore,  that  was  spared.  For  the  sake 
of  this  seed,  the  fruit  of  the  loins  of  Adam,  the  curse  is  trans- 
ferred from  the  person  of  Adam  to  the  earth.  Thus,  Adam 
bears  the  curse  of  the  earth,  but  his  person  is  not  cursed; 
from  his  posterity  Christ  was  to  be  born. 

179.  Cain,  however,  since  he  fell  by  his  sin,  must  suffer 
the  curse  being  inflicted  upon  his  person.  He  hears  it  said  to 
him,  "Cursed  art  thou,"  that  we  might  understand  he  was  cut 
off  from  the  glory  of  the  promised  seed,  and  condemned  never 
to  have  in  his  posterity  that  seed  through  which  the  blessing 
should  come.  Thus  Cain  was  cast  out  from  the  stupendous 
glory  of  the  promised  seed.  Abel  was  slain;  therefore  there 
could  be  no  posterity  from  him.     But.  Adam  was  ordained  to 


GENESIS  lA^  CAIN'S  MUEDER.  35 

serve  God  by  further  procreation.  In  Adam  alone,  therefore, 
after  Cain's  rejection,  the  hope  of  the  blessed  seed  rested  until 
Seth  was  bom  unto  him. 

180.,  The  words  spoken  to  Cain,  "Cursed  art  thou,"  are  few, 
but  nevertheless  entitled  to  a  great  deal  of  attention,  in  that 
they  are  equal  to  the  declaration:  Thou  art  not  the  one  from 
Avhom  the  blessed  seed  is  hoped  for.  With  this  word  Cain 
stands  cast  out  and  cut  off  like  a  branch  from  the  root,  unable 
longer  to  hope  for  the  distinction  around  which  he  had  circled. 
It  is  a  fact,  that  Cain  craved  the  distinction  of  passing  on  the 
blessing;  but  the  more  closely  he  encircled  it  the  more  elusive 
it  became.  Such  is  the  lot  of  all  evildoers :  their  failure  is  com- 
mensurate with  their  efforts  to  succeed. 

181.  From  this  occurrence  originate  the  two  churches 
which  are  at  war  with  each  other:  the  one  of  Adam  and  the 
righteous,  which  has  the  hope  and  promise  of  the  blessed  seed; 
the  other  of  Cain,  which  has  forfeited  this  hope  and  promise 
through  sin,  without  ever  being  able  to  regain  it.  For  in  the 
flood  Cain's  whole  posterity  became  extinct,  so  that  there  has 
been  no  prophet,  no  saint,  no  prince  of  the  true  Church  who 
could  trace  his  lineage  back  to  Cain.  All  that  was  denied  Cain 
and  withdrawn  from  him,  when  he  was  told :  "Cursed  art  thou." 

182.  We  find  added,  however,  the  words,  "from  the  ground." 
These  words  qualify  the  fearful  wrath.  For,  if  God  had  said, 
"from  the  heavens,"  he  would  have  deprived  his  posterity  for- 
ever of  the  hope  of  salvation.  As  it  is,  the  words,  "from  the 
ground,"  convey,  indeed,  the  menacing  decision  that  the  promise 
of  the  seed  has  been  forfeited,  but  the  possibility  is  left  that 
descendants  of  Cain  as  individuals,  prompted  by  the  Holy 
Spirit,  may  join  themselves  to  Adam  and  find  salvation. 

This,  in  after  ages,  really  came  to  pass.  While  it  is  true 
the  promise  of  the  blessed  seed  was  a  distinction  confined  to 
the  Jews,  according  to  the  statement  in  Psalm  147,  20:  "He 
hath  not  dealt  so  with  any  nation,"  the  Gentiles,  nevertheless, 
retained  the  privilege  of  beggars,  so  to  speak.  It  was  in  this 
manner  that  the  Gentiles,  through  divine  mercy,  obtained  the 
same  blessing  the  Jews  possessed  on  the  ground  of  the  divine 
faithfulness  and  promise. 


36  LUTHER  ON  SIN  AND  THE  FLOOD. 

183.  In  like  manner,  all  rule  in  the  Clmrcli  was  absolutely 
denied  also  to  the  Moabites  and  Amorites ;  and  j'et  many  private 
individuals  among  them  embraced  the  religion  of  the  Jews. 
Thus,  every  right  in  the  Church  was  taken  away  from  Cain  and 
his  posterity  absolutely,  yet  permission  was  left  them  to  beg, 
as  it  were,  for  grace.  That  was  not  taken  from  them.  Cain, 
because  of  his  sin,  was  cast  out  from  the  right  of  sitting 
at  the  family  table  of  Adam.  But  the  right  was  left  him  to 
gather  up,  doglike,  the  crumbs  that  fell  from  his  father's  table, 
Mt  15,  26-27.  This  is  signified  by  the  Hebrew  expression  min 
liaadama  ,"From  the  ground." 

184.  I  make  these  observations  because  there  is  a  great 
probability  that  many  of  the  posterity  of  Cain  joined  them- 
selves to  the  holy  patriarchs.  But  their  privileges  were  not 
those  of  an  obligatory  service  toward  them  on  the  part  of  the 
Church,  but  mere  toleration  of  them  as  individuals  who  had  lost 
the  promise  that  the  blessed  seed  was  to  spring  from  their  flesh 
and  blood.  To  forfeit  the  promise  was  no  trifle;  still,  even  that 
curse  was  so  mitigated  as  to  secure  for  them  the  privilege  of 
beggars,  so  that  heaven  was  not  absolutely  denied  them,  provided 
the}^  allied  themselves  with  the  true  Church. 

185.  But  this  is  what  Cain,  no  doubt,  strove  to  liinder  in 
various  ways.  He  set  up  new  forms  of  worship  and  invented 
numerous  ceremonies,  that  thereby  he  might  also  appear  to  be 
the  Church.  Those,  however,  who  departed  from  him  and 
joined  the  true  Church,  were  saved,  although  they  were  com- 
pelled to  surrender  the  distinction  that  Christ  was  to  be  borii 
from  their  flesh  and  blood.    But  let  us  now  return  to  the  text  i 

186.  Moses  here  uses  a  very  striking  personification.  He 
represents  the  earth  as  a  dreaded  beast  when  he  speaks  of  her 
as  having  opened  her  mouth  and  swallowed  the  innocent  blood 
of  Abel.  But  why  does  he  treat  the  earth  so  mthlessly  since 
all  this  was  done  without  her  will?  Yes,  being  a  creature  of 
God  which  is  good,  did  not  all  transpire  in  opposition  to  her 
will  and  in  spite  of  lier  struggle  against  it,  according  to  Paul's 
teaching:  "The  earth  was  made  subject  to  vanity,  not  willing- 
ly," Rom  8,  20.  My  reply  is:  The  object  was  to  impress 
Adam  and  all  his  posterity,  so  that  they  might  live  in  the  fear 


GENESIS  IV.  CAIN'S  MURDER.  37 

of  God  and  beware  of  murder.  The  words  of  Adam  have  this 
import  "Behold  the  earth  hath  opened  her  mouth  and  swal- 
lowed the  blood  of  thy  brother ;  but  she  ought  to  have  swallowed 
thee,  the  murderer.  The  earth  is  indeed  a  good  creature,  and 
is  good  to  the  good  and  godly ;  but  to  the  wicked  she  is  full  of 
pitfalls."  It  is  for  the  purpose  of  inspiring  murderers  with 
fear  and  dread  that  these  terrifying  words  were  spoken.  Nor 
is  there  any  doubt  that  Cain,  after  hearing  the  words  from  an 
angry  father,  was  overwhelmed  with  terror  and  confusion,  not 
knowing  whither  to  turn.  The  expression,  "which  hath  opened 
its  mouth  to  receive  thy  brother's  blood  from  thy  hand,"  is,  in- 
deed, terrifying,  but  it  portrays  the  turpitude  of  the  fratricidal 
deed  better  than  any  picture. 

V.  12a,     When  thou  iillest  the  ground,  it  shall  not  hence- 
forth yield  unto  thee  its  strength. 

187.  The  Lord  said  above  to  Adam,  "Thorns  also  and  this- 
tles shall  it  bring  forth  to  thee."  But  the  words  spoken  to 
Cain  are  different.  As  if  he  had  said,  "Thou  hast  watered  and 
fertilized  the  earth,  not  with  healthful  and  quickening  rain, 
but  with  thy  brother's  blood.  Therefore  the  earth  shall  be  to 
thee  less  productive  than  to  others.  For  the  blood  thou  hast 
shed  shall  hinder  the  strength  and  the  fruitfulness  of  the 
earth."  This  material  curse  is  the  second  part  of  the  punish- 
ment. The  earth,  although  alike  cultivated  by  Adam  and  Cain, 
should  be  more  fruitful  to  Adam  than  to  Cain  and  yield  its 
return  to  the  former  for  his  labors.  But  to  the  labors  of  Cain 
it  should  not  yield  such  returns,  though  by  nature  desirous  to 
give  in  proportion  to  its  fruitfulness  and  strength,  because  it 
was  hindered  by  the  blood  spilled  by  Cain. 

188.  Here  we  must  offer  a  remark  of  a  grammatical  nature. 
In  the  present  passage  Moses  terms  the  earth  haadama.  In  the 
passage  following,  "A  fugitive  and  a  wanderer  shalt  thou  be  in 
the  earth"  he  uses  the  term  arez.  Now  adama  signifies,  accord- 
ing to  grammatical  interpreters,  that  part  of  the  earth  whicli 
is  cultivated,  where  trees  grow  and  other  fruits  of  the  earth 
adapted  for  food.  But  arez  signifies  the  whole  earth,  whether 
cultivated  or  uncultivated.  This  curse,  therefore,  properly  has 
reference  to  tlie  part  of  the  earth  cultivated  for    food.      And 


38  LUTHER  ON  SIN  AND  THE  FLOOD. 

the  curse  implies  that  where  one  ear  of  wheat  brings  forth  three 
hundred  grains  for  Adam,  it  should  bring  forth  scarcely  ten 
grains  for  Cain  the  murderer;  and  this  for  the  purpose  that 
Cain  might  behold  on  every  side  God's  hatred  and  punishment 
of  the  shedding  of  blood. 

V.  12b.  A  fugitive  and  a  waiiderer  {vagabond)  shalt  thou 
he  in  the  earth. 

189.  This  is  a  third  punishment  resting  on  murderers  to 
our  day.  For,  unless  they  find  reconciliation,  they  have  no- 
where a  fixed  abode  or  a  secure  dwelling-place. 

We  find  here,  in  the  original,  two  words,  No  Vanod,  signi- 
fying vagabond  and  fugitive.  The  distinction  I  make  between 
them  is,  that  No  designates  tlie  uncertainty  of  one's  dwelling- 
place.  An  illustration  is  furnished  by  the  Jews,  who  have  no 
established  habitation,  but  fear  every  hour  lest  they  be  compelled 
to  wander  forth.  Nod,  on  the  other  hand,  signifies  the  uncer- 
tainty of  finding  the  dwelling-place  sought;  with  the  uncer- 
tainty of  a  present  permanent  dwelling-place  there  is  linked 
the  uncertainty  of  a  goal  to  strive  for  when  the  present  uncer- 
tain dwelling-place  must  be  abandoned.  Thus,  the  punish- 
ment contains  two  features,  the  insecurity  of  the  present 
dwelling-place  and  a  lack  of  knowledge  whither  to  turn  when 
thrust  forth  from  tlie  insecure  abode  of  tlie  present.  In  this 
sense  the  term  is  used  in  Psalm  109,  10 :  "Let  his  children  be 
continually  vagabonds."  That  means.  Nowhere  shall  they  find 
a  certain  abode;  if  they  are  in  Greece  this  year,  they  shall 
migrate  to  Italy  the  next,  and  so  from  place  to  place. 

190.  Just  such  is  evidently  the  miserable  state  of  the  Jews 
at  the  present  day.  They  can  fix  their  dwelling-place  nowhere 
permanently.  And  to  such  evil  God  adds  this  other  in  the  case 
of  Cain,  that  when  he  should  be  driven  from  one  place  of  abode 
he  should  not  know  where  to  turn,  and  thus  should  live  sus- 
pended, as  it  were,  between  heaven  and  earth,  not  knowing 
where  to  abide  nor  where  to  look  for  a  permanent  place  of 
refuge. 

191.  In  this  manner  the  sin  of  Cain  was  visited  with  a 
threefold  punishment.  In  the  first  place  he  was  deprived  of 
all  spiritual  or  churchly  glory;  for  the  promise  that  the  blessed 


GENESIS  IV.  CAIN'S  MURDER.  3.f> 

seed  was  to  be  born  from  his  posterity,  was  taken  from  him. 
In  the  second  place,  the  earth  was  cursed,  which  is  a  punish- 
ment affecting  his  home  life.  The  third  punishment  affects 
his  relations  to  the  community,  in  that  he  must  be  a  vagabond 
without  a  fixed  abode  anywhere. 

193.  iSrotwith>tanding,  an  open  door  of  return  into  the 
Church  is  left,  bu'i,  without  a  covenant.  For,  as  has  been  ex- 
plained, in  the  event  tJiat  any  one  of  Cain's  posterity  should 
ally  himself  witli  the  true  Church  and  the  holy  fathers,  he  was 
saved.  Thus  the  Home  is  left,  but  without  a  blessing;  and 
the  State  is  left  so  that  he  may  found  a  city  and  dwell  there, 
but  for  how  long,  is  vmcertain.  Without  exaggeration,  there- 
fore, he  may  be  likened  to  a  beggar  in  Church,  Home  and 
State. 

193.  This  punishment  is  mitigated  by  the  prohibition  to 
slay  him  forthwith  after  the  commission  of  the  murderous 
deed,  a  law  providing  for  the  punishment  of  murderers  which 
was  reserved  for  a  later  day.  Cain  was  saved  that  he  might  be 
an  example  for  others,  to  teach  them  to  fear  God  and  to  be- 
ware of  murder.  So  much  about  the  sin,  arraignment,  and 
punishment  of  Cain. 

194.  But  there  are  some  who  reply  that,  the  godly,  likewise 
sometimes  endure  these  same  curses,  while  the  wicked,  on  the 
contrary,  are  free  from  them.  Thus,  Paul  says  that  he  also 
"wandered  about  and  had  no  certain  dwelling-place,"  1  Cor  4, 
11.  Such  is  even  our  condition  to-day,  who  are  teachers  in 
the  churches.  We  have  no  certain  dwelling-place;  either  we  are 
driven  into  banishment  or  we  expect  banishment  any  hour. 
Such  was  the  lot  also  of  Christ,  the  apostles,  the  prophets,  and 
the  patriarchs. 

195.  Concerning  Jacob  the  Scriptures  say  "The  elder  shall 
serve  the  younger,"  Gen  25,  23.  But  does  not  Jacob  become 
a  servant  when  we  see  him,  from  fear  of  his  brother,  haste 
away  into  exile?  Does  he  not,  on  his  return  home,  supplicate 
his  brother  and  fall  on  his  knees  before  him?  Is  not  Isaac 
also  seen  to  be  a  most  miserable  beggar?  Gen  6,1-35.  Abra- 
ham, his  father,  goes  into  exile  among  the  Gentiles  and  pos- 
sesses not  in  all  the  world  a  place  to  set  his  foot,  as  Stephen 


40  LTJTHEE  ON  SIN  AND  THE  FLOOD. 

says,  Acts  7, 1-5.  On  the  otlier  hand,  Ishmael  was  a  king,  and 
had  the  princes  of  the  land  of  Midian  as  his  offspring  before 
Israel  entered  into  the  land  of  promise.  Gen  25,  16.  Thus,  as 
we  shall  see  a  little  later,  Cain  first  built  the  city  of  Enoch, 
and,  furthennore,  became  the  ancestor  of  shepherds,  workers  in 
metals,  and  musicians.  All  this  appears  ta  prove  that  it  is  a 
mistake  to  attribute  to  Cain  and  his  posterity  a  curse.  The 
curse  seems  to  rest  with'  weight  upon  the  true  Church,  while 
the  wicked  appear  to  thrive  and  flourish. 

196.  These  tilings  are  often  a  stumbling-block,  not  to  tlie 
world  only,  but  even  to  the  saints,  as  the  Psalms  in  many 
places  testify.  And  the  prophets,  also,  are  frequently  fomid 
to  grow  indignant,  as  does  Jeremiah,  when  they  see  the 
wicked  possess  freedom  as  it  were  from  the  evils  of  life,  while 
they  are  oppressed  and  afflicted  in  various  ways.  Men  may 
therefore  inquire,  Where  is  the  curse  of  the  wicked?  Where 
is  the  blessing  of  the  godly?  Is  not  the  converse  the  truth? 
Cain  is  a  vagabond  and  settled  nowhere;  and  yet  Cain  is  the 
first  man  that  builds  a  city  and  has  a  certain  place  to  dwell  in. 
But  we  will  answer  this  argument  more  fully  hereafter.  We 
will  now  proceed  with  the  text  of  Moses.  , 

VI.     CAIN'S  CONDUCT  WHEN  PUNISHED. 

1.      How     he     despaired.      "My  interpreting   Scripture   204. 

punishment  is  greater"  etc.  2.     How  Cain  viewed  his  politi- 

a.  These    words    have    greatly  cal  punishment  205. 
perplexed    interpreters    197.  3.     How   he  viewed   his  ecclesi- 

b.  The      way      Augustine    ex-  astical    punishment    206. 
plains   them    197.  *     Why  Cain  was  excommuni- 

c.  The      explanation      of     the  cated  by  Adam  206-7. 
rabbins   198..                                          *     In   what   sense   Cain   was   a 

*  How  the     rabbins     pervert  fugitive     and    a    wanderer 
the   Scriptures  and   whence                 20S-9. 

their  false  comments  198-9.  *     Adam  received   his    punish- 

d.  Why  tlie  rabbins'  interpre-  ment  in  a  better  way  210. 
tation     cannot   be  accepted  *     The    meaning    of     being    a 
200.  fugitive    and    a    wanderer. 

e.  The  true  understanding  of  How  the     same     is     "ound 
these  words  201.  among    the    papists    211-12. 

*  The    punishment      troubles  ♦     The      grace      of     God     was 
Cain  more  than  his  sin  201.  guaranteed  to  Seth  and  his 

f.  What    makes    these    words  posterity  212. 

difficult   202.  *     Why     no     temptation     can 

*  The      right      understanding  harm  believers  212. 

of   the   words   "Minso"   and  4.     Cain's  fear  that   in  turn  he 

"Avon"    202-3.  would  be  slain  213. 

*  Grammarians     a     gramma-  ■*     God    shows    Cain    a   double 
rians     cannot    get    at    the  favor    in    his    punishment, 
right  meaning  of  the  Scrip-  Why   he  does   this   213. 
tures    204.  •     Whether  any  of  Cain's  pos- 

*  How  we  should  proceed  in  terity,  under  the  Old  Testa- 


GENESIS  IV.  CAIN'S  MUEDEE. 


41 


ment,   were  saved   214-15. 
5.     Whether   Cain    prayed    that 
he  might  die,  as  Augustine, 
Lyra  and  others  relate  216- 
217. 

*  The  fables  of  the  rabbins 
cause  Luther  double  work 
and  why  he  occasionally 
cites  them   218. 

»  Whether  God  changed  his 
judgment   upon   Cain   219. 

*  Why  God  still  showed'  Cain 
incidental  grace  219. 

*  The  fables  of  the  Jews 
concerning  Cain's  death 
and  Lamech's  punishment 
220-21. 

*  It  is  foolish  to  dispute  con- 
cerning the  sevenfold  ven- 
geance to  be  visited  upon 
the  one  who  slew  Cain  222. 

*  The   divine  promises. 

a.  They  are  twofold,  of  the 
law  and  of  grace  223. 

b.  The  promise  Adam  receiv- 
ed 224. 

c.  Whether  God  gave  Cain 
one  of  these  promises  224- 
225. 

d.  The  kind  of  promises  well 
organized  police  stations 
have  226. 

e.  The  promises  the  Church 
has  227. 

f.  Cain's  promise  is  temporal, 
incidental  and  incomplete 
227. 

*  Was    Cain    murdered    22S. 

6.  How  Cain  had  cause  to 
fear,  even  though  there 
were  no  people  on  the  earth 
except  Adam  and  Eve  and 
his  sisters  229-30. 

•  The  sign  that  Is  put  upon 
Cain. 

a.  Can  anything  definite  Ue 
said  of  it.  What  the  fathers 
thought  of  it  231. 


b.  Why  this  sign  was  placed 
upon  him  232. 

c.  How  he  had  to  carry  it  his 
whole  life  232. 

d.  How  the  sign  was  a  con- 
firmation and  a  promise  of 
the  law  233. 

7.  Of  Cain's  departure,  and  his 
excommunication  from  the 
presence   of  Jehovah. 

a.  The  first  parents  in  obedi- 
ence to  God  made  Cain  an 
outcast    234-5. 

b.  How  the  first  parents 
overcame      their       parental 

affections  in  expelling  Cain 
236. 

*  What  should  urge  men  to 
flee  from  their  false  secur- 
ity  237. 

c.  His  expulsion  must  have 
pierced  Cam  to  the  heart 
238. 

*  What  is  the  presence  oi: 
Jehovah  238. 

d.  How  he  went  from  the 
presence  of  Jehovah,  to 
to  be  without  that  pres- 
ence   239. 

e.  It  was  a  sad  departure, 
both  for  Cain  and  his  par- 
ents   240. 

f.     Whither    he    resorted    241. 

*  What  meaning  of  "in  the 
land   of  Nod"   241. 

*  Of   Paradise. 

(1)  The  deluge  very  likely 
destroyed    paradise    241. 

(2)  Where    was    paradise    242. 

*  Of   the   Deluge. 

(1)  The  deluge  destroyed  par- 
adise 243. 

*  Cain  lived  where  Babylon 
was    built    later    244. 

(2)  The  deluge  gave  the  earth 
an  entirely  different  form 
244. 


VI.     CAIN'S  CONDUCT  UPOF  BEING  PUNISHED. 


V.  13.  And  Cain  said  unto  Jehovah,  My  punishment  {in- 
iquity)  is  greater  than  I  can  hear  [than  can  he  remitted). 

197.  Here  Moses  seems  to  have  fixed  a  cross  for  the  gram- 
marians and  the  rabbins;  for  they  crucify  this  passage  in  var- 
ious ways.  Lyra  recites  tlie  opinions  ,of  some  who  see  in  tliis 
passage  an  affirmation,  considering  it  to  mean  that  in  his  des- 
pair Cain  claimed  his  sin  to  be  greater  than  could  be  pardoned. 
This  is  our  rendering.  Augustine  likewise  retained  this  view 
of  the  passage,  for  he  says,  "Thou  liest,  Cain;  for  the  mercy  of 
God  is  greater  than  the  misery  of  all  the  sinners." 


42  LUTHEE  ON  SIN  AND  THE  FLOOD. 

198.  The  rabbins,  however,  expound  the  passage  as  a  denial 
in  the  form  of  a  question,  as  if  he  had  said,  "Is  my  iniquity 
greater  than  can  be  remitted?"  But  if  this  rendering  be  the 
true  one,  Cain  not  only  does  not  acknowledge  his  sin,  but  ex- 
cuses it  and,  in  addition,  insults  Grod  for  laying  upon  him  a 
punishment  greater  than  he  deserves.  In  this  way  the  rab- 
bins almost  everywhere  corrupt  the  sense  of  the  Scriptures. 
Consequently  I  begin  to  hate  them,  and  I  admonish  all  who 
read  them,  to  do  so  with  careful  discrimination.  Altliough 
they  did  possess  the  knowledge  of  some  things  by  tradition 
from  the  fathers,  they  corrupted  them  in  various  ways;  and 
therefore  they  often  deceived  by  those  corruptions  even 
Jerome  himself.  Nor  did  the  poets  of  old  so  fill  the  world  with 
their  fables  as  the  wicked  Jews  did  the  Scriptures  with  their  ab- 
surd opinions.  A  great  task,  therefore,  is  incumbent  upon  us  in 
endeavoring  to  keep  the  text  free  from  their  comments. 

199.  The  occasion  for  all  this  error  is  the  fact  that  some 
men  are  competent  to  deal  only  with  grammatical  questions,  but 
not  with  the  subject  matter  itself;  that  is,  they  are  not  theolo- 
gians at  the  same  time.  The  inevitable  result  is  mistakes  and  the 
crucifixion  of  themselves  as  well  as  of  the  Scriptures.  For  how 
can  any  one  explain  what  he  does  not  imderstand?  Now  the 
subject  matter  in  the  present  passage  is  that  Cain  is  accused  in 
his  own  conscience.  And  no  one,  not  only  no  wicked  man,  but 
not  even  the  devil  himself,  can  endure  this  judgment;  as  James 
witnesses,  "The  devils  also  believe  and  tremble  before  God," 
Jas.  2,  19.  Peter  also  says,  "Whereas  angels  which  are  greater 
in  power  and  might  cannot  endure  that  judgment  which  the 
Lord  will  exercise  upon  blasphemers,"  3  Pet  2,  11.  So  also 
Manasseh  in  his  prayer,  verses  4  and  5,  confesses  that  all  men 
tremble  before  the  face  of  the  Lord's  anger. 

200.  All  this  is  sufficient  evidence  that  Cain,  when  arraigned 
by  God,  did  not  have  courage  to  withstand  and  to  argue  with 
him.  For  God  is  an  almighty  adversary;  the  first  assault  he 
makes  is  upon  tlhe  heart  itself  when  he  takes  the  conscience  into 
his  grasp.  Of  this  the  rabbins  know  nothing,  nor  can  they  un- 
dierstand  it ;  in  consequence  they  speak  of  this  arraignment  as  if 


GENESIS  IV.  CAIN'S  MURDER.  43 

it  took  place  before  men,  where  the  truth  is  either  denied  or 
facts  are  smoothed  over.  This  is  impossible  when  God  arraigns 
men;  as  Christ  says  in  Matthew  12,  37,  "By  thy  words  thou  shalt 
be  justified  and  by  thy  word's  thou  shalt  be  condemned." 

201.  Cain  thus  acknowledges  his  sin,  although  it  is  not  so 
mudh.  the  sin  he  grieves  over  as  the  penalty  inflicted.  The  state- 
ment, then,  is  to  be  understood  in  the  affirmative,  and  it  reveals 
the  horrors  of  despair. 

A  further  proof  of  Cain's  despair  is,  that  he  does  not  utter 
one  word  of  reverence.  He  never  mentions  the  name  of  God 
or  of  his  father.  His  conscience  is  so  confused  and  so  over- 
whelmed with  terror  and  despair  that  he  is  not  able  to  think 
of  any  hope  of  pardon.  The  Epistle  to  tilie  Hebrews  gives 
the  same  description  of  Esau  when  it  states  that  he  "for  one 
mess  of  meat,  sold  his  own  birthright.  For  ye  know  that  even 
when  he  afterward  desired  to  inherit  the  blessing,  he  was  re- 
jected ;  for  he  found  no  place  for  change  of  mind,  though  he 
sought  it  diligently  with  tears,"  Heb  12, 16-17.  Thus  in  the 
present  instance,  Cain,  feels  his  punishment,  but  he  grieves 
more  for  his  punishment  than  for  his  sin.  And  all  persons, 
when  in  despair,  do  the  same. 

202.  The  two  original  words  of  this  passage,  minneso  and 
avon,  are  a  pair  of  crosses  for  grammarians.  Jerome  trans- 
lates this  clause,  "My  iniquity  is  greater  than  can  be  pardoned." 
Sanctes,  the  grammarian  of  Pagnum,  a  man  of  no  mean  erudi- 
tion and  evidently  a  diligent  scholar,  renders  the  passage,  "My 
punishment  is  greater  than  I  can  bear."  But  by  such  a  render- 
ing we  shall  make  a  martyr  of  Cain  and  a  sinner  of  Abel.  Con* 
cerning  the  word  nasaj  I  have  before  observed  that  when  it 
is  applied  to  sin  it  signifies,  to  lift  sin  up,  or  off,  or  on  high; 
that  is,  to  take  it  out  of  the  way.  Similarly  the  figure  has  found 
currency  among  us:  the  remission  of  sins,  or  to  remit  sin.  In 
the  Thirty-second  Psalm,  verse  one,  we  find  the  expression, 
Aschre  Nesu  Pascha.  This,  literally  translated,  would  make: 
Being  blessed  through  the  removal  of  crime,  or  sin.  We  make 
it :  Blessed  is  he  whose  transgression  is  forgiven,  or  taken  away. 
The  same  is  found  in  Isaialh  33,  24    The  people  that  dwell  there- 


44  LUTHER  ON  SIN  AND  THE  FLOOD. 

in  shall  be  Nesu  Avon,  that  means,  relieved  from  sin — shall  l)e 
the  people  whose  sin  is  forgiven. 

203.  The  other  original  term,  avoni,  grammarians  derive 
from  the  verb  anali,  which  signifies  "to  be  afflicted,"  as  in 
Zechariah  9,  9 :  "Behold  thy  king  cometh  unto  thee  lowly  (or 
afflicted)."  Our  translation  renders  it  "meek."  Likewise  in 
Psalms  132,  1:  "Jehovah,  remember  for  ©avid  all  his  afflic- 
tion." From  the  same  root  is  derived  the  expression,  "low 
estate,"  or  "lowliness,"  used  by  the  Virgin  Mary  in  her  song,  Lk 
1,  48.    This  fact  induces  Sanctes  to  render  it  "punishment." 

But  here  avoni  signifies  "iniquity"  or  "sin,"  as  it  does  also  in 
many  other  passages  of  the  Holy  Scriptures,  wliicii  appears 
more  plainly  from  the  verb  "remit,"  which  stands  connected 
with  it. 

204.  Hence  it  is  that  grammarians,  who  are  nothing  but 
such  and  know  nothing  of  the  divine  things,  find  their  crosses  in 
all  such  passages,  and  crucify,  not  only  the  Scriptures,  but 
themselves  and  their  hearers  as  well.  In  the  interpretation 
of  the  Holy  Scriptures,  the  sense  is  first  to  be  determined;  and 
when  that  appears  in  all  resj)ects  consistent  with  itself,  then 
the  grammatical  features  are  to  receive  attention.  The  rab- 
bins, however,  take  the  opposite  course,  and  hence  it  grieves  me 
that  divines  and  the  holy  fathers  so  frequently  follow  them. 

V.  14.  Behold,  tJiou  hast  driven  me  out  this  day  from  the 
face  of  the  ground;  and  from  thy  face  shall  I  he  hid;  and  I 
shall  be  a  fugitive  and  a  wanderer  in  the  earth;  and  it  will 
come  to  pass,  that  whosoever  fmdeth  me  will  slay  me. 

205.  From  these  words  it  appears  that  the  sentence  on 
Cain  was  pronounced  through  the  mouth  of  Adam.  Cain 
acknowledges  that  he  is  diiiven  first  from  Home  and  State, 
and  then  also  from  the  Church.  Of  the  difference  between 
the  words  adamah  and  erez  we  spoke  above.  We  showed  that 
erez  signifies  the  earth  generally,  while  the  word  adamah  means 
the  cultivated  part  of  the  earth.  The  meaning  therefore  is: 
I  am  now  compelled  to  flee  from  thy  presence  and  from  that 
part  of  the  earth  whic'h  I  have  cultivated.  The  whole  world 
indeed  lies  before  me.  bnt  T  must  be  a  fuo-itive  pnd  a  vasrabonid 


GENESIS  IV.  CAIN'S  MURDER.  4-3 

upon  the  earth;  that  is,  I  shall  have  no  certain  dwelling  place. 
In  the  same  way  fugitive  murderers  among  us  are  punished 
with  exile.  These  words,  accordingly,  cast  additional  light 
upon  the  utterance  of  Adam,  "Cursed  art  thou  from  the 
ground."  They  refer  to  Cain's  hanishment.  This  part  of 
Cain's  punisfhment  therefore  is  a  civil  punishment,  and  hy  ii; 
he  is  shut  out  from  civic  association. 

306.  But  tliat  which  Cain  next  adds,  "From  thy  face  shall 
I  be  hid,"  is  an  ecclesiastical  punishment  and  true  excommun- 
ication. For,  as  the  priesthood  and  the  kingdom  rested  with 
Adam,  and  Cain  on  account  of  his  sin  was  excommunicaten 
from  Adam,  he  was  thereby  also  deprived  of  the  glory  both  of 
priesthood  and  kingdom.  But  why  Adam  adopted  this  pun- 
i^ment  is  explained  by  the  words,  "When  thou  tillest  the 
ground,  it  shall  not  henceforth  yield  unto  thee  its  strength;" 
as  if  he  haid  said.  Thou  art  cursed  and  thy  labors  are  cursed 
also.  Therefore  if  thou  shalt  remain  with  us  upon  earth  it 
cannot  be  but  that  hoth  thyself  and  we  likewise  must  perish 
with  hunger.  For  thou  hast  stained  the  earth  with  thy  broth- 
er's blood,  and  wherever  thou  art,  thou  must  bear  about  the 
blood  of  thy  brother,  and  even  the  earth  itself  shall  exact  her 
penalties. 

207.  A  similar  sentence  we  find  pronounced  in  1  Kings  2, 
29-33,  where  Solomon  gives  commandment  to  Benaiah,  son  of 
Jehoiada,  saying,  "Fall  upon  Joab,  that  thou  mayest  take  away 
the  blood,  which  Joab  shed  without  cause,  from  me  and  from 
my  father's  house.  And  Jehovah  will  return  his  blood  upon 
his  own  head.  But  unto  David,  and  unto  his  seed,  and  unto 
his  house,  and  unto  his  throne,  shall  there  be  peace  for  ever 
from  Jehovah."  As  much  as  to  say.  If  Joab  suffer  not  this 
punishment  of  his  unjust  murder,  the  whole  kingdom  must 
suffer  that  punishment  and  be  shaken  by  wars.  The  meaning 
of  Adam  then,  in  this  passage  is,  If  thou  shalt  remain  on  the 
earth  with  us,  God  will  bring  punishment  upon  us  for  thy  5y\ke, 
in  that  the  earth  shall  not  yield  us  her  fruit. 

208.  But  now  let  us  reply  to  the  question  raised  above. 
It  was  said  to  Cain,  "A  fugitive  and  wanderer  shalt  thou  be 


46  LUTHER  ON  SIN  AND  THE  FLOOD. 

in  the  earth."  And  yet,  Cain  was  the  first  man  who  builds  a 
city,  and  his  posterity  so  increased  from  that  time  that  they 
debauched  and  oppressed  the  Church  of  God,  and  so  utterly 
overthrew  it  as  not  to  leave  more  than  eight  persons  of  the  pos- 
terity of  Seth.  All  of  the  remainder  of  mankind,  which  per- 
ished in  the  flood,  had  followed  Cain,  as  the  text  plainly  de- 
clares when  it  affirms  that  the  sons  of  God,  when  they  came 
unto  the  daughters  of  men,  begat  giants  and  mighty  men,  which 
were  of  old,  men  of  renown,  Gen  6,  4,  Therefore,  since  Cain 
had  so  great  a  posterity,  and  he  built  the  first  city,  how  can  it 
be  true,  men  ask,  that  he  was  a  fugitive  and  wanderer  upon 
earth  ? 

209.  We  will  reply  in  accordance  with  what  is  written.  The 
illustrations  from  the  New  Testament  above  mentioned,  Paul, 
the  apostles,  Christ,  and  the  prophets,  assuredly  belong  to 
quite  a  different  category.  When  Adam  here  says  to  Cain,  "'A 
fugitive  and  a  wanderer  ehalt  thou  be  in  the  earth,"  he  speaks 
these  words  to  him  to  send  him  away,  without  further  precept. 
He  does  not  say  to  him,  ''Go  to  the  east;"  he  does  not  say,  "Go 
to  the  south ;"  he  does  not  mention  any  place  to  which  he  should 
go.  He  gives  him  no  command  what  to  do;  but  simply  casts 
him  out.  Whither  he  goes  and  what  he  does,  is  no  concern  of 
his.  He  adds  no  promise  of  protection,  he  does  not  say:  God 
shall  take  care  of  thee;  God  shall  protect  thee.  On  the  con- 
trary; as  the  whole  sky  is  free  to  the  bird,  which  is  at  liberty 
to  fly  whither  it  pleases,  but  is  without  a  place  where  it  may 
be  secure  from  the  attacks  of  other  birds,  so  Adam  turns  Cain 
away.  The  latter  feels  this.  Hence  his  rejoinder:  "It  shall 
come  to  pass  that  every  one  that  findeth  me,  shall  slay  me." 

210.  The  condition  of  Adam  was  different  and  better. 
Adam  had  sinned,  and  by  his  sin  he  had  sunk  into  death.  But 
when  he  was  driven  out  of  paradise,  God  assigned  him  a  par- 
ticular task — that  he  should  till  the  earth  in  a  particular 
place.  God  also  clothed  him  with  a  covering  of  skins. 
This,  as  we  said,  was  a  sign  that  God  would  take  care  of  him 
and  protect  him.  And,  last  but  not  least,  a  glorious  promise 
was  made  to  the  woman  concerning  the  seed  which  should 
bruise  the  serpent's  head.     Nothing  like  this  was  left  to  Cain. 


GENESIS  IV.  CAIN'S  MUEDER.  47 

He  was  sent  away  absolutely  without  assignment  of  any  par- 
ticular place  or  task.  No  command  was  given  him  nor  was 
any  promise  made  him.  He  was  like  a  bird  aimlessly  roving 
beneath  the  wide  heavens.  This  is  what  it  means  to  be  a  vaga- 
bond and  wanderer. 

211.  Unsettled  and  aimless,  likewise,  are  all  who  lack  God's 
Word  and  command,  wherein  person  and  place  receive  adequate 
direction.  Such  were  we  under  the  papacy.  Worship,  works, 
exercises — all  these  were  present;  but  all  these  existed  and 
found  acceptance  without  a  divine  command.  A  trying  con- 
dition was  that  and  Cainlike — to  be  deprived  of  the  Word; 
not  to  know  what  to  believe,  what  to  hope,  what  to  suffer,  but 
to  undertake  and  to  perform  everything  at  haphazard.  What 
monk  is  there  who  could  affirm  that  he  did  anything  right? 
Everything  was  man's  tradition  and  man's  teaching,  without 
the  Word.  Amid  these  we  wandered,  being  driven  to  and  fro, 
and  like  Cain,  uncertain  what  verdict  G-od  would  pass,  whether 
we  should  merit  love  or  hate.  Such  was,  in  those  days,  our 
instruction. 

Unsettled  and  aimless  like  tliis  was  Cain's  whole  posterity. 
They  had  neither  promise  nor  command  from  God,  and  lacked 
all  definite  guidance  for  life  and  for  death.  Hence,  if  any  of 
them  came  to  the  knowledge  of  Christ,  and  allied  themselves 
with  the  true  Church,  it  was  not  by  reason  of  a  promise  but 
through  sheer  compassion. 

213.  Seth,  however,  who  was  born  subsequently,  had,  to- 
gether with  his  posterity,  a  definite  promise,  a  definite  abode 
and  a  definite  mode  of  worship;  on  the  other  hand,  Cain  was 
aimless.  He  founded  a  city,  it  is  true,  but  he  did  not  know  how 
long  he  should  dwell  in  it,  not  having  a  divine  promise.  What- 
ever we  possess  without  a  promise  is  of  uncertain  duration;  at 
any  amount  Satan  may  disturb  it  or  take  it.  However,  when 
we  go  into  the  fray  equipped  with  God's  command  and  promise, 
the  devil  fights  in  vain;  God's  command  insures  strength  and 
safety.  Therefore,  although  Cain  was  lord  of  the  whole  world 
and  possessed  all  the  treasures  of  the  world,  still,  lacking  the 
promise  of  God's  help  and  the  protection  of  his  angels,  and  hav- 
ing nothing  to  lean  upon  but  man's  counsels,  he  was  in  every 


48  LUTHER  ON  SIN  AND  THE  FLOOD. 

respect  aimless  and  unsettled.    This- lie  bimself  admits  when  he 
further  says: 

V.  14b.  And  it  shall  come  to  pass  that  every  one  that  find' 
eth   me  shall  slay  me. 

213.  Tliis  result  was  qiiite  to  be  expected.  Having  neither 
God  nor  his  father  to  look  to  for  succor,  having  forfeited  his 
rights  both  as  priest  and  as  ruler,  he  saw  the  possibility  before 
him  that  any  one  found  him,  might  slay  him,  for  lie  was 
outlawed,  body  and  soul.  Notwithstanding,  God  conferred  upon 
the  nefarious  murderer  a  twofold  blessing.  He  had  forfeited 
Church  and  dominion,  but  life  and  progeny  were  left.  God 
promised  him  to  protect  his  existence,  and  also  gave  him  a  wife. 
Two  blessings  these  by  no  means  to  be  despised;  and  when  he 
heaxd  the  first  part  of  his  sentence  pronounced  by  his  father, 
they  were  more  than  he  had  a  right  even  to  hope  for.  They  were 
valuable  for  the  additional  reason  that  opportunity  and  time 
for  repentance  were  granted,  though,  in  the  absence  of  a  clear 
promise,  there  was  neither  covenant  nor  commission.  In  the 
same  manner,  we  found  our  way  under  the  papacy  to  uncove- 
nanted  mercy  (fortuita  gratia),  if  I  may  use  this  expression, 
for  no  promise  was  previously  given  that  the  truth  was  to  be 
revealed  in  our  lifetime,  and  the  Antichrist  to  become  manifest. 
The  reason  to  which  these  blessings  are  attributable,  is  con- 
sideration for  the  elect.  It  is  quite  credible  that  many  of  Cain's 
offspring  were  saved,  namely,  those  who  joined  the  true  Church. 
Likewise,  at  a  later  day,  provision  was  made  among  the  Jews 
for  proselytes  and  Gentiles. 

214.  While  a  stern  law  existed  according  to  which  the 
Moabites  and  Ammonites  were  not  admitted  to  the  religious 
services.  Ammonites  and  Moahites  were  saved,  such  as  came  to 
the  kings  of  Judali  to  serve  under  them.  Also  Euth,  the  mother 
and  ancestress  of  our  Saviour,  was  a  Moabite.  This  is  what  I 
call  uncovenanted  mercy,  no  previous  promise  having  rendered 
it  certain. 

215.  Also  Naaman,  and  the  king  of  IsTineveh,  and  Nebu- 
chadnezzar, and  Evilmerodach,  and  others  from  among  the  Gen- 
tiles, were  saved  by  such  uncov-enanted  mercy;  for,  unlike  the 
Jews,  they  had  no  promise  of  Christ.    In  the  same  way,  bodily 


GENESIS   IV.      CAIN'S   MURDER.  49 

safety  is  vouchsafed  to  Gain,  and  a  wife  with  offspring,  for  the 
sake  of  the  elect  to  be  saved!  by  uncovenanted  mercy.  For,  al- 
though what  we  said  of  the  Moabites  is  true  of  all  his  posterity, 
that  it  was  to  live  under  a  curse,  it  is  true,  notwithstanding, 
that  some  of  the  patriarchs  took  their  wives  from  the  same. 

V.  15a.  Arid  Jehovah  said  unto  1dm,  Therefore  whosoever 
slayeth  Cain,  vengeance  shall  be  talcen  on  him  sevenfold. 

216.  Jerome,  in  his  Epistle  to  Damascus,  contends  that 
Cain  had  begged  of  the  Lord  that  he  might  be  slain,  an  opinion 
into  which  he  rushes  full  sail,  as  it  were,  entertaining  no  doubt 
whatever  concerning  its  truth.  Lyra  follows  Jerome,  and  reso- 
lutely affirms  that  the  context  requires  this  interpretation.  But 
this  error  of  theirs  should  be  laid  at  the  door  of  the  rabbins 
from  whom  they  received  it.  The  true  sense  of  the  passage  is 
rather  that  everyone  was  prohibited  from  killing  Cain.  Judg- 
ment is  pronounced  here  by  God,  and  when  he  spares  Cain's  life 
and  in  addition  permits  him  afterward  to  marry,  it  is  done  to 
stay  its  execution. 

217.  Moreover,  how  is  it  likely  that  an  ungodly  person  asks 
death  at  the  very  time  when  God  exercises  judgment?  Death  is 
the  very  punishment  of  sin;  therefore  he  flees  and  dreads  death 
as  the  greatest  part  of  his  penalty.  Away,  therefore,  wnth  such 
vagaries  of  the  rabbins!  With  these  also  Lyra's  suggestion  may 
safely  be  classed  that  tlie  text  ought  to  be  divided  and  made  to 
mean,  Whoever  shaJl  kill  Cain,  shall  surely  meet  with  sever*' 
punishment.  And  when  it  is  further  stated,  He  shall  be  pun 
ished  sevenfold,  they  would  explain  it  as  meaning  that  in  the 
seventh  degree — in  the  seventh  generation — the  punishment  is 
to  be  inflicted. 

218.  Such  vagaries  are  worthy  of  the  rabbins  after  having 
cast  away  the  light  of  the  New  Testament.  However,  they  im- 
pose a  double  labor  upon  us,  inasmuch  as  we  are  compelled  to 
defend  the  text  and  to  clear  it  of  such  corruptions,  and  to  cor- 
rect their  absurd  comments.  If  I  quote  them  occasionally,  it  is 
to  avoid  the  suspicion  of  proudly  despising  them,  or  of  failing 
to  read,  and  to  give  sufficient  consideration  to,  their  writings. 
While  we  read  them  intelligently,  we  do  so  with  critical  dis- 


50  LUTHER  ON  SIN  AND  THE  FLOOD. 

crimination,  and  we  do  not  permit  tliem  to  obscure  Christ,  and 
to  corrupt  the  Word  of  God. 

219.  The  Lord,  accordingly,  does  not  in  this  passage  at  all 
alter  the  sentence  upon  Cain  whereby  he  had  been  doomed  to  a 
curse  on  earth,  but  merely  vouchsafes  to  him  this  uncovenanted 
mercy  for  the  sake  of  the  elect  that  are  to  be  saved  from  that 
curse  as  from  a  mass  of  dregs.  That  is  the  reason  he  said  Cain 
should  not  be  killed,  as  he  feared. 

There  is,  then,  no  necessity  for  doing  violence  to  this  text 
as  Eabbi  Solomon  does,  who,  after  the  words  "whosoever  slay- 
eth  Cain,'^  puts  a  stop;  making  it  to  be  a  hiatus  or  (ellipsis), 
as  we  find  is  that  noted  line  in  Virgil  (Aeneas,  135)  — 

Quos  ego — sed  motos  praestat  componere  fluctus. 

Whom  I —  but  now,  be  calm,  ye  boist'rous  waves. 
And  then  the  expression,  "shall  be  punished  sevenfold,"  the 
rabbi  refers  to  Cain  himself,  who  was  punished  in  his  seventh 
generation.  For  Cain  begat  Enoch,  and  Enoch  begat  Irad,  and 
Irad  begat  Mehujael,  and  Mehujael  begat  Methusael,  and  Methu- 
sael  begat  Lamech, 

220.  And  the  Jews'  absurd  comment  upon  that  passage 
(verse  23,  below),  is  that  Lamech,  when  he  was  old,  and  his 
eyes  dim,  was  taken  by  his  son  Tubal-Cain  into  a  wood  to  hunt 
wild  beasts,  and'  that,  when  there  shooting  at  a  wild  beast, 
Lamech  accidently  shot  Cain,  who  in  his  wanderings  had  con- 
cealed himself  in  the  wood.  Such  interpretations  are  only 
fables,  unworthy  a  place  or  notice  in  our  schools.  Moreover, 
they  militate  against  the  very  truth  of  the  text.  For  if  Cain 
was  really  designed  of  God  to  be  killed  in  the  seventh  genera- 
tion, and  if  that  time  was  thus  fixed  for  his  death,  he  was  not 
"a  fugitive  and  a  vagabond  upon  earth." 

221.  We  condemn,  therefore,  this  interpretation  of  Eabbi 
Solomon,  on  the  ground  of  critical  discrimination,  because  it 
militates  directly  against  that  sentence  which  God  had  before 
pronounced;  and  God  is  not  man,  that  he  should  change  his 
mind,  1  Kings  15,  29-30.  This  rule  should  be  strictly  observed 
in  all  interpretation  of  the  holy  Scripture,  that  the  rendering 
of  .one  passage  must  not  subsequenty  conflict  with  that  of 
another.     And  when  the  rabbins,  moreover,  say  that  the  deluge 


GENESIS   IV.     CAIN'S   MURDER.  51 

tisis  the  particular  punisliment  of  Lamech's  sin  in  thus  killing 
(vas  the  common  punishment  of  the  whole  world  of  wicked  men. 
Cain,  Lyra  refutes  them.  He  very  truly  affirms  that  the  deluge 
We  leave,  therefore,  all  tliese  Jewish  absurdities  and  hold  fast 
the  true  meaning  of  the  text  before  us,  that,  when  Cain  feared 
lest  he  should  be  sladn  by  any  one  who  should  find  him,  the 
Lord  prevented  him  from  being  thus  slain,  and  denounced  on 
such  murderer  a  pimishraent  sevenfold  greater  than  that  of  Cain. 

222.  And,  though  Lyra  argues  and  inquires  how  it  could  be 
that  he  who  should  slay  Cain  could  deserve  a  sevenfold  greater 
vengeance  than  Cain  deserved,  who  slew  his  own  brother,  of  what 
profit  is  it  to  us  to  inquire  into  the  counsel  of  God  in  such  mat- 
ters as  these,  especially  v/hen  it  is  certain  that  God  permitted 
his  mercy  to  stray  to  Cain  in  the  form  of  promises  and  blessings 
under  the  Law,  if  I  may  so  express  myself,  thus  securing  his 
safety. 

223.  There  are  two  kinds  of  promises,  or  a  twofold  promise, 
as  we  have  often  explained.  There  are  the  legal  promises,  if  I 
may  so  call  them,  which  depend,  as  it  were,  upon  our  own  works, 
such  as  the  following:  "If  ye  be  willing  and  obedient,  ye  shall 
eat  the  good  of  the  land,"  Is  1,  19.  Again,  I  am  God,  showing 
mercy  unto  thousands  of  them  that  love  me  and  keep  my  com- 
mandments. Ex  20,  6.  And  also  above,  in  this  case  of  Cain, 
"If  thou  doest  well,  ©hall  not  thy  countenance  be  lifted  up?" 
Gen  4,  7.  And  these  legal  promises  have  for  the  most  part 
their  corresponding  threats  attached  to  them. 

But  the  other  kind  of  promises  are  promises  of  grace,  and 
with  them  no  threats  are  joined.  Such  are  the  following :  "Je- 
hovah thy  God  will  raise  up  unto  thee  a  prophet  from  the  midst 
of  thee,  of  thy  brethren,  like  unto  me;  unto  him  ye  shall  heark- 
en," Deut  18,  15.  Again,  "I  will  put  my  law  in  their  inward 
parts,  in  their  heart  will  I  write  it ;  and  I  will  be  their  God, 
and  they  shall  be  my  people,"  Jer  31,33.  And  again,  "I  will 
put  enmity  between  thee  and  the  woman,"  Gen  3,  15.  Now, 
these  promises  depend  not  in  any  way  upon  our  Works,  but  ab- 
solutely and  only  upon  the  goodness  and  grace  of  God,  because 
he  was  pleased  to  make  those  promises  and  to  do  what  he  thus 
promised.    Just  in  the  same  way  we  have  the  promise  of  Bap- 


52  LUTHER  ON  SIN  AND  THE  FLOOD. 

tism,  of  the  Lord's  Supper,  and  of  the  Keys,  etc.,  in  which  God 
sets  before  us  his  good  will  and  his  mercy  and  his  works. 

224.  Now,  God  gave  no  promise  of  the  latter  kind  to  Cain. 
He  only  said  to  him.  Whosoever  shall  slay  thee  shall  he  pun- 
ished sevenfold.  But  Adam  had  such  a  promise  of  grace  made 
to  him.  And  Cain,  because  he  was  the  first-born,  ought  to  have 

-received  that  promise  as  an  inheritance  from  his  parents.  That 
promise  was  the  large  a,nd  blessed  promise  of  eternal  glory,  be- 
cause by  it  the  seed  was  promised  which  should  bruise  the  ser- 
pent's head,  and  this  without  any  work  or  merit  of  man.  For 
that  promise  had  no  condition  attached  to  it,  such  as.  If  thou 
shalt  offer  thy  sacrifices,  if  thou  shalt  do  good,  etc. 

225.  If,  therefore,  you  compare  this  promise  of  grace  witli 
the  words  God  spake  to  Cain,  the  latter  are  as  a  mere  crust  held 
out  to  a  beggar.  For  even  Cain's  life  is  not  promised  him  abso- 
lutely. Nothing  more  is  said  than  a  threat  pronounced  against 
those  who  should  slay  him.  God  does  not  say  positively,  No 
man  shall  slay  thee.  He  does  not  say,  I  will  so  overrule  all 
ethers  that  no  one  shall  slay  thee.  Had  the  words  been  thus 
spoken,  Cain  might  have  returned  into  the  presence  of  God  and 
of  his  parents.  But  a  command  only  is  given  to  men  that  they 
slay  not  Cain.  If,  therefore,  the  words  spoken  to  Cain  be  at  all 
considered  as  a  promise,  it  is  that  kind  of  promise  which,  as  we 
have  before  said,  depends  on  the  works  and  will  of  man.  And 
yet,  even  such  promise  is  by  no  means  to  be  despised,  for  these 
legal  promises  often  embrace  most    important  things. 

226.  Thus,  Augustine  observes  that  God  gave  to  the  Romans 
their  empire  on  account  of  their  noble  virtues.  And  in  the  same 
manner  we  find,  even  to  this  day,  that  the  blessings  of  those 
nations  which  keep  from  murder,  adultery,  theft,  etc.,  are 
greater  than  those  of  other  nations  in  which  these  evils  prevail. 
And  yet,  even  governments  which,  as  far  as  mere  reason  can 
succeed,  are  especially  well  established,  possess  nothing  beyond 
these  temporal  promises. 

227.  The  Church,  however,  possesses  the  promises  of  grace, 
even  the  eternal  promises.  And  although  Cain  was  left  utterly 
destitute  of  these  promises,  yet  it  was  a  great  favor  that  the 
temporal  mercies  were  left  him:  that  he  was  not  immediately 


GENESIS   IV.      CAIN'S   MURDER.  53 

killed,  that  a  wife  was  given  him,  that  children  were  born  unto 
him,  that  he  built  a  city,  that  he  cultivated  the  earth,  that  he 
fed  his  cattle  and  had  possessions,  and  that  he  was  not  utterly 
ejected  from  the  society  and  fellow^ship  of  men.  For  God  could 
not  only  have  deprived  Cain  of  all  these  blessings,  but  he  could 
have  added  pestilence,  epilepsy,  apoplexy,  the  stone,  the  gout, 
and  any  other  disease.  And  yet  there  are  men  disposed  curi- 
ously to  argue  in  what  manner  God  could  possibly  have  multi- 
plied the  curse  of  Cain  sevenfold  on  himself  or  on  any  other. 

As  G^od  above  deprives  Cain  of  all  the  divine  blessings,  both 
spiritual — or  those  pertaining  to  the  Church — and  civil,  so 
here  he  mitigates  that  sentence  'by  commanding  that  no  one 
3hall  slay  Cain.  But  God  does  not  promise  at  the  same  time 
that  all  men  shall  surely  obey  his  command.  Therefore  Cain, 
even  possessing  this  promise  in  reference  to  his  body,  is  still 
a  fugitive  and  a  wanderer.  And  it  might  be  that  if  he  con- 
tinued in  his  wickedness,  he  was  liable  to  be  slain  at  any  mo- 
ment; whereas,  if  he  did  well,  he  might  live  a  long  time.  But 
nothing  is  promised  him  with  certainty,  for  although  these 
corporal  or  legal  promises  are  great  and  important,  yet  they  are 
positively  uncertain  and  uncovenanted, 

238.  Whether,  therefore,  Cain  was  killed  or  not,  T  cannot 
with  any  certainty  say,  for  the  Scriptures  afford  no  plain  infor- 
mation upon  that  point.  This  one  thing,  however,  evidently  can 
be  proved  from  the  present  text,  that  Cain  had  no  certain 
promise  of  the  preservation  of  his  life;  but  God  left  him  to  a 
life  of  uncertainty,  doubt  and  restless  wandering,  and  did  no 
more  than  protect  the  life  of  Cain  by  a  command  and  a  threat 
which  might  restrain  the  wicked  from  killing  him,  on  a<3Count 
of  the  certain  awful  punishment  which  would  follow  such  de- 
struction of  the  murderer.  But  a  promise  that  he  should  not 
be  murdered  was  withheld.  We  know,  moreover,  what  is  the 
nature  of  the  law,  or  a  legal  command,  and  that  there  are  al- 
ways very  few  who  obey  it.  Therefore,  although  it  is  not  record- 
ed at  what  time,  in  what  place,  or  by  whom,  Cain  was  slain,  yet 
it  is  most  probable  that  he  was  killed.  The  Scriptures  how- 
ever make  no  mention  of  it,  even  as  they  are  quite  silent 
also  concerning  the  number  of  the  yeairs  of  Cain,  and  say  noth- 


54  LUTHER  ON  SIN  AND  THE  FLOOD. 

ing  about  the  day  of  liis  birth  or  the  day  of  his  death.  He 
perished,  together  with  his  whole  generation;  to  use  a  popular 
proverb,  "without  cross,  candle,  or  God."  A  few  only  of  his 
generation  are  excejjted,  who  were  saved  by  the  luicovenanted 
mercy  of  God. 

239.  The  question  is  here  usually  asked.  To  what  persons 
could  the  words  of  Cain  possibly  apply,  Avhen  he  says,  "Every- 
one that  fmdeth  me  shall  slay  me,"  when  it  is  evident  that  be- 
sides Adam  and  Eve  and  their  few  daughters,  no  human  beings 
were  in  existence.  I  would  at  once  reply  that  they  bear  wit- 
ness to  the  fact  that  we  see  the  wicked  "flee  when  no  man  pur- 
sueth,"  as  the  Scriptures  say;  for  they  imagine  to  themselves 
various  perils  where  none  really  exist.  Just  so  we  see  it  to  be 
the  case  with  murderers  at  the  present  day,  who  are  filled  with 
fears  where  all  is  safe,  who  can  remain  quiet  nowhere,  and  who 
imagine  death  to  be  present  everywhere. 

230.  However,  when  it  follows  in  the  command  of  God, 
"Yea,  verily,  whosoever  slayeth  Cain  shall  be  punished  seven- 
fold,"' these  words  cannot  be  referred  exclusively  to  the  fears 
of  Cain,  for  Cain  had  sisters,  and  perhaps  he  greatly  dreaded 
that  sister  whom  he  had  married,  lest  she  should  take  vengeance 
on  him  for  the  murder  of  her  brother.  Moreover,  Cain  had  per- 
haps a  vague  apprehension  of  a  long  life,  and  he  saw  that  many 
more  sons  might  be  born  of  Adam.  He  feared,  therefore,  the 
whole  posterity  to  Adam.  And  it  greatly  increased  these  fears 
that  God  had  left  him  nothing  more  than  his  stray  mercy.  I  do 
not  think  that  Cain  feared  the  beasts  at  all,  or  dreaded  being 
slain  by  them;  for  what  had  the  sevenfold  vengeance  threatened 
upon  murderers  to  do  with  beasts? 

15b.  And  Jehovah  appointed  a  sign  for  {set  a  marJc 
upon)  Cain,  lest  any  finding  him  should  smite  him  (slay  him). 

231,  What  this  mark  was  is  not  to  be  found  in  the  Holy 
Scriptures.  Therefore  commentators  have  entertained  various 
opinions.  Nearly  all,  however,  have  come  to  thi«  one  conclusion 
— they  have  inferred  that  there  was  apparent  in  Cain  a  great 
tremor  of  his  head  and  of  all  his  limbs.  They  suppose  that,  as 
a  physical  cause  of  his  trembling,  God  had  dianged,  or  dis- 
arranged, or  mutilated  some  particular  organ  in  his  body,  but 


GENESIS  IV.     CAIN'S  MURDER.  S5 

left  the  body  whole  as  it  was  first  created,  merely  adding  a  vis- 
ible outward  mark,  such  as  the  trembling.  This  conjecture  of 
the  fathers  contains  much  probability,  but  it  cannot  be  proved 
by  any  testimony  of  the  Scriptures.  The  mark  might  have  been 
of  another  kind.  For  instance,  we  observe  in  nearly  all  mur- 
derers an  immediate  change  in  the  eyes.  The  eyes  wear  an  ap- 
pearance of  sullen  ferocity,  and  lose  that  softness  and  inno- 
cence peculiar  to  them  by  nature. 

233.  But  whatever  this  mark  was,  it  was  certainly  a  most 
horrible  punisliment;  for  Cain  was  compelled  to  bear  it  during 
his  whole  life  as  God's  penalty  for  the  awful  murder  whicli 
he  had  committed.  Eendered  conspicuous  by  this  degrading 
mark,  hateful  and  abominable  in  the  eyes  of  all,  Cain  was  sent 
away — banished  from  his  home  by  his  parents.  And  although 
the  life  he  asked  of  God  was  granted  him,  yet  it  was  a  life  of 
ignominy,  branded  with  an  infamous  mark  of  homicide;  not 
only  that  he  himself  might  be  perpetually  reminded  of  the  sin 
he  had  committed,  to  his  own  confusion,  but  also  that  others 
might  be  deterred  from  the  crime  of  committing  murder.  Nor 
could  this  mark  be  effaced  by  repentance.  Cain  was  compelled 
to  bear  about  this  sign  of  the  wrath  of  God  upon  him  as  a 
punishment  in  addition  to  his  banishment,  the  curse,  and  all 
the  other  penalties. 

233.  It  is  wortliy  of  observation  that  the  original  verb  used 
above  is  harag,  which  signifies  "to  kill."  But  the  verb  here 
found  is  nakah,  which  means  "to  strike."  God,  therefore,  here 
gives  to  Cain  security,  not  only  from  death,  but  also  from  the 
danger  of  death.  This  security,  hov^^ever,  as  we  have  observed, 
is  a  legal' security  only;  for  it  merely  commands  that  no  one 
shall  slay  Cain,  threatening  a  sevenfold  punishment  upon  the 
person  who  should  do  so.  But  God  does  not  promise  that  all 
men  will  obey  his  command.  It  was  far  better  for  Cain,  how- 
ever, to  have  this  legal  promise  made  him,  than  to  be  without 
any  promise  at  all. 

V.  16.  And  Cain  went  out  from  the  presence  of  Jehovah, 
and  dwelt  in  the  land  of  Nod,  on  the  east  of  Eden. 

234.  This  also  is  a  very  remarkable  text,  and  it  is  a  wonder 
that  the  fancy  of  the  rabbins  did  not  run  riot  here  as  usual. 


56  LUTHER  ON  SIN  AND  THE  FLOOD. 

Moses  leaves  it  to  the  thoughtful  reader  to  reflect  how  miserable 
and  how  full  of  tears  this  departure  of  Cain  from  his  father's 
house  must  have  been.  Hia  godly  parents  had  already  lost  their 
son  Abel;  and  now,  at  the  command  of  Grod,  the  other  son 
departs  from  them  into  banishment^  loaded  with  the  divine 
curses,  on  account  of  his  sin — the  very  son  whom  his  parents 
had  hoped  to  be  the  only  heir  of  the  promise,  and  whom  they 
therefore  had  devotedly  loved  from  his  cradle.  Adam  and  Eve, 
nevertheless,  obey  the  command  of  God,  and  in  conformity 
therewith  they  cast  out  their  son. 

235.  Accordingly,  this  passage  rightly  praises  obedience  to 
Grod,  or  the  fear  of  God.  Adam  and  Eve  had,  indeed,  learned 
by  their  own  experience  in  paradise  that  it  was  no  light  sin  to 
depart  from  the  command  of  God;  therefore  they  thought: 
Behold,  our  sin  in  paradise  has  been  punished  with  death,  and 
with  an  infinite  number  of  other  calamities  into  which  we  have 
been  thro^vn  since  we  were  driven  out  of  paradise.  And  now 
that  our  son  has  committed  so  atrocious  a  sin,  it  behooves  ua 
not  to  resist  the  will  of  God  and  his  righteous  judgment,  how- 
ever bitter  we  feel  them  to  be. 

236.  Tihe  story  of  the  woman  of  Tekoali  is  well  known, 
whom  Joab  instructed  to  intercede  for  the  banished  Absalom. 
She  pleads  as  an  argument  before  the  king,  that  as  slie  had  lost 
one  son,  it  would  be  wicked  in  the  extreme  to  deprive  her  of  the 
other  also.  Also  Rebecca  said  to  Jacob,  her  younger  son,  after 
she  had  perceived  the  wrath  of  Esau  against  his  brother :  "Why 
should  I  be  bereaved  of  you  both  in  one  day?"  Gen  27,  45. 
Adam  and  Eve  overcame  this  same  pain  in  their  bosoms,  and 
thus  mortified  their  paternal  and  maternal  afl'ections.  For  not 
only  did  they  feel  it  to  be  their  iduty  to  obey  the  will  of  God, 
but  they  had  also  learned  wisdom  from  former  obedience.  They 
had  been  driven  out  of  paradise  for  their  sin  of  disobedience. 
They  feared,  therefore,  that  if  they  now  retained  their  son 
with  them,  contrary  to  the  will  of  God,  they  sliould  be  cast  out 
of  the  earth  altogether. 

237.  Tliis  part  of  the  history  of  Adam  and  Eve,  therefore, 
is  a  beautiful  les(.>on  in  ol)edience  to  God,  and  a  striking  exhor- 


GENESIS  IV.     CAIN'S  MURDER.  57 

tation  to  fear  God.  This  is  also  Paul's  principal  object  in  his 
first  Epistle  to  the  Corinthians,  nearly  all  of  which  is  written 
against  the  self-conficlence  of  the  human  heart.  For,  although 
God  is  merciful,  yet  men  are  not  therefore  to  sin;  he  is  merciful 
to  those  only  who  fear  and  obey  him. 

238.  As  it  was  bitter  in  the  extreme  for  the  parents  to  lose 
their  son,  this  departure  from  his  home  was,  I  have  no  doubt, 
Laost  bitter  also  to  Cain  himself.  For  he  was  compelled  to 
leave,  not  only  the  common  home,  his  dear  parents  and  their 
protection,  but  his  hereditary  right  of  primogeniture,  the  pre- 
rogative of  the  kingdom  and  of  the  priesthood,  and  the  com- 
munion of  the  Church. 

Hence  it  is  that  we  have  the  expression  in  the  text,  that  Cain 
"went  out  from  the  presence  of  Jehovah."  We  have  above 
shown  what  the  Scriptures  term  "the  face  of  Jehovah,"  namely, 
all  those  things  and  means  by  which  Jehovah  makes  himself 
known  to  us.  Thus  the  face  of  Jehovah,  under  the  Old  Testa- 
ment, was  the  pillar  of  fire,  the  cloud,  the  mercy-seat,  etc.  Un- 
der the  New  Testament,  the  face  of  Jehovah  is  baptism,  the 
Lord's  Supper,  the  ministry  of  the  Word,  etc.  For  by  these 
things,  as  by  visible  signs,  the  Lord  makes  himself  known  to 
us,  and  shows  that  he  is  with  us,  that  he  cares  for  us  and 
favors  us. 

239.  It  was  from  this  place,  therefore,  in  which  God  declared 
that  he  was  always  present,  and  in  which  Adam  resided  as  high 
priest,  and  as  lord  of  the  earth,  that  Cain  "went  out;"  and 
he  came  into  another  place,  where  there  was  no  "face  of  God," 
where  there  was  no  visible  sign  of  his  presence  by  which  he  could 
derive  the  consolation  that  God  was  present  with  his  favor.  He 
had  no  sign  whatever,  save  those  signs  which  are  common  to  all 
creatures,  even  to  the  beasts,  namely,  the  uses  of  sun  and  moon, 
of  day  and  night,  of  water,  air,  etc.  But  these  are  not  signs 
of  tliat  immutable  grace  of  God  contained  in  the  promise  of 
the  blessed  seed.  They  are  only  the  signs  of  God's  temporal 
blessings  and  of  his  good  will  to  all  his  creatures. 

240.  Miserable,  therefore,  was  that  going  out  of  Cain  indeed. 
It  was  a  departure  full  of  tears.  He  was  compelled  to  leave 
forever  his  home  and  his  parents,  who  now  gave  to  him,  a  soli- 


58  LUTHER  ON  SIN  AND  THE  FLOOD. 

tarj  man  and  a  "vagabond/^  their  daughter  as  his  wife,  to 
live  with  him  as  his  companion;  but  they  knew  not  what 
would  become  either  of  their  son  or  of  their  daughter.  In  con- 
sequence of  losing  three  children  at  one  time  their  grief  is  so 
mudi  greater.  Ko  otJier  explanation  suggests  itself  for  the 
subsequent  statement  "Cain  knew  his  wife." 

241.  Where,  then,  did  Cain,  live  with  his  wife?  Moses  an- 
swers, "in  the  land  of  Nod,"  a  name  derived  from  its  vaga- 
bond and  unsettled  inhabitant.  And  where  was  this  land  sit- 
uated? Beyond  paradise,  toward  the  east,  a  place  indeed  most 
remarkable.  Cain  came  into  a  certain  place  toward  the  east, 
but  when  he  came  tliere,  he  was  insecure  and  unprotected,  for  it 
was  the  land  of  Nod,  where  he  could  not  set  foot  with  certainty, 
because  "the  face  of  God"  was  not  there.  For  this  "face"  he  had 
left  with  his  parents,  who  lived  where  they  had  paradise  on 
their  side,  or  toward  the  west.  When  Cain  fled  from  his  home 
he  went  toward  the  east.  So  the  posterity  of  Cain  was  separ- 
ated from  the  posterity  of  Adam,  having  paradise  as  a  place 
of  division  between  them.  The  passage,  moreover,  proves  that 
paradise  remained  undestroyed  after  Adam  was  driven  out  of 
it.     In  all  probability  it  was  finally  destroyed  by  the  deluge. 

242.  This  text  greatly  favors  the  opinion  of  those  who  be- 
lieve that  Adam  was  created  in  the  region  of  Damascus,  and 
that,  after  he  was  driven  out  of  paradise  for  his  sin,  he  lived 
in  Palestine;  and  hence  it  was  in  the  midst  of  the  original 
paradise  that  Jerusalem,  Bethleliem  and  Jericho  stood,  in  which 
places  Jesus  Christ  and  his  servant  John  chiefly  dwelt.  Al- 
though the  present  aspect  of  those  places  does  not  altogether 
bear  out  that  conclusion,  the  devastations  of  the  mighty  deluge 
were  such  as  to'  change  fountains,  rivers  and  mountains ;  and  it 
is  quite'  possible  that  on  the  site  which  was  afterward  Calvary, 
the  place  of  Christ's  sacrifice  for  the  world's  sin,  there  stood 
the  tree  of  the  knowledge  of  good  and  evil,  the  same  spot  be- 
ing marked  by  the  death  and  ruin  wrought  by  Satan  and  by 
the  life  and  salvation  wrought  by  Christ. 

243.  It  is  not  without  a  particular  purpose,  therefore,  that 
Daniel  uses  the  striking  expression:  "The  end  thereof  (of  the 
sanctuary,  the  sacrifice  and  the  oblation)  shall  be  with  a  flood," 


GENESIS  lY.     CAIN'S  MURDER.  59 

Dan  9,  26.  As  if  lie  had  said,  The  first  paradise  was  laid  waste 
and  utterly  destroj^ed  by  the  mighty  deluge,  and  the  otlier, 
future  paradise,  in  which  redemption  is  to  be  wrought,  shall 
be  destroyed  by  the  Eomanists  as  by  a  flood. 

24-f.  We  may  carry  the  analogy  further  by  stating  that  as 
Babel  was  the  cause  of  the  destruction  of  the  Jewisili  people,  so 
this  dis>aister  had  its  beginning  with  Cain  and  his  offspring, 
who  settled  in  that  part  of  the  earth  where,  at  a  later  day, 
Babylon  was  founded.  These  are  my  thoughts  and  views,  de- 
rived partly  from  the  fathers.  Though  they  may  not  be  true, 
they  are  yet  probable,  and  have  nothing  ungodly  in  them.  And 
there  can  be  no  doubt  that  Koaii,  after  the  flood,  saw  the  face  of 
the  whole  earth  altogether  changed  from  what  it  was  before 
that  awful  visitation  of  the  wrath  of  God.  Mountains  were 
torn  asunder,  fountains  were  made  to  break  forth  and  the 
courses  of  the  rivers  themselves  were  wholly  altered  and  di- 
verted into  other  channels,  by  the  mighty  force  of  the  over- 
whelming waters. 

VII.     GENERATIONS  OF  CAIN  AND  OF  THE  RIGHTEOUS. 

I.      IN   GENERAL.  righteous  are  attacked  and 

1.  Why     C  a  i  n'  s     generations  conquered    by   those   of    i  he 

were  described     before  goditss    249. 

those      of      the      righteous  *     Of   Cain's   marriage. 

245.  a.       Who    was     his     wife,     and 

2.  How  the  Holy  Spirit  is  in-  the    question    of    his    being 

terested    more    in    the    gen-  married  before  he  commit- 

erations    of    the    righteous  ted    the    murder    250-251. 

than   in   those  of  Cain  246-  *     How     to     read     ttie      writ- 
247.  ings    of    the    Jews    251. 

3.  Why   the   Holy   Spirit   gives  b.    The    question    of   his   being 

this  description  of  both  24S.  married    after    the    murder 

4.  The   relation    of    the    two    to  252-4. 

each   other   248.  *     That  some   of  his  posterity 

5      How  the  generations  of  the  were    saved  254. 

VII.  THE  GENEEATION  OF  CAIN"  AND  THE  GEN- 
EEATION  OF  THE  GODLY. 

A.     The  Posterity  of  Cain  in  General. 

V.  17.  And  Cain  hnew  his  wife;  and  she  conceived,  and 
hare  Enoch :  and  he  huilded  a  city,  and  called  the  name  of  the 
city,  after  the  name  of  his  son,  Enoch. 

245.  It  is  worthy  of  admiration  that  Moses  describes  the 
generation  of  the  sons  of  Cain  before  the  generation  of  the  sons 


60  LUTHER  ON  SIN  AND  THE  FliOOD. 

of  God.  But  all  this  is  done  according  to  the  fixed  counsel 
of  God.  For  the  children  of  this  world  have  in  this  life  and  in 
this  their  generation  the  advantage  of  the  children  of  God  (Lk 
16,  8)  with  reference  to  the  first  promise.  The  spiritual  seed 
of  the  woman  indeed  possess  the  spiritual  blessing,  but  the 
seed  of  the  serpent  arrogate  to  themselves  the  corporal,  or  tem- 
poral, blessing,  and  they  bruise  the  heel  of  the  blessed  seed.  In 
this  respect  the  temporal  has  precedence  over  the  spiritual. 

246.  But  a  great  difference  comes  to  the  surface  at  a  later 
day.  Although  Moses  records  the  history  of  the  posterity  of 
Cain  before  the  posterity  of  the  righteous,  yet  we  afterwards  see 
that  the  latter  are  more  especially  the  care  of  the  Holy  Spirit. 
He  does  not  confine  himself  to  a  bare  registration  of  their 
names,  but  he  carefully  numbers  their  years,  makes  mention 
of  their  death,  and  not  only  chronicles  their  own  doings,  as  he 
chronicles  in  this  passage  those  of  the  sons  of  Cain,  but  also 
tlie  transactions  and  the  conversations  which  Jehovah  had  with 
them,  the  promises  he  made,  the  help  rendered  in  danger,  and 
the  blessings  vouchsafed. 

247.  A^one  of  these  things  are  recorded  of  the  wicked  poster- 
ity of  Cain.  When  Moses  has  said  that  Cain  begat  a  son  named 
Enoch,  and  that  he  built  a  city  to  which  he  gave  the  name  ol 
his-  son,  calling  it  Enoch,  the  sacred  historian  immediately 
cuts  off  the  memory  of  Cain  altogether  and,  as  it  were,  buries 
him  forever  with  these  few  short  words  of  record.  He  seems 
to  entertaan  no  further  care  or  concern  for  either  his  life  or 
liis  death.  He  merely  records  temporal  blessings — tJiat  he  be- 
gat a  son  and  that  he  built  a  city.  For  as  the  gift  of  repro- 
duction was  not  taken  away  from  the  murderer  Cain,  neither 
was  the  gift  of  dominion  taken  from  him.  But  ho  lost  all  the 
rich  blessings  of  the  earth  because  it  had  drunk  the  blood  of 
his  brother,  as  we  have  shown  above. 

248.  The  Holy  Spirit  records  these  things  in  order  that 
we  may  see  that  there  was,  from;  the  very  beginning,  two 
oliurches :  one  the  church  of  the  sons  of  Satan  and  of  the 
flesh,  which  often  makes  sudden  and  great  increase;  and  the 
other  the  church  of  the  sons  of  God,  which  is  usually  weak 
and  makes  slow  progress.     iVlthough  the  Scriptures  do  not  re- 


GENESIS   IV.      CAIN'S   MURDER.  Gl 

late  how  these  two  churches  lived  together  in  the  begimiing, 
yetj  as  it  was  declared  by  Grod  to  Satan,  "I  will  put  enmity  be- 
tween thy  seed  and  her  seed/' _  it  is  certain  that  the  church  of 
Cain  was  ever  hostile  to  the  Church  of  Adam.  And  the  present 
text  fully  shows  that  the  sons  of  men  so  increased  and  prevailed 
that  they  almost  completely  ]3erverted  and  destroyed  the  Church 
of  the  sons  of  Gal.  For  in  the  great  flood,  only  eight  souls  of 
them  were  saved;  all  the  rest  of  the  human  race  perished  in  the 
waters  on  account  of  their  sin. 

249.  And  this  is  a  calamity  of  the  true  Church,  common  to 
all  ages :  as  soon  as  she  begins  to  increase,  she  is  compelled 
to  opiDose  with  all  her  might  Satan  and  the  ungodly.  She  is  at 
length  tired  out  by  the  wickedness  of  her  enemy,  and  is  thea 
either  obliged  to  yield  to  her  enraged  foe,  overcome  by  the  cross 
and  its  afflictions,  or  she  sinks  under  the  seductions  of  pleas- 
ures and  riches.  So  it  was  with  the  posterity  of  Adam.  Broken 
down,  at  length,  under  so  long  a  war  with  the  sons  of  men, 
they  yielded,  being  reduced  at  last  to  eight  souls  only,  who  were 
saved.  Ungodliness  having  so  far  prevailed,  and  the  godly 
losing  ground,  the  Lord  at  length  interposes  and  saves  the  few 
righteous  remaining;  but  all  the  rest,  both  the  seduced  and  the 
seducers,  he  punishes,  including  them  in  the  same  judgment. 
And  we  hope  and  believe  the  Lord  will  do  the  same  in  the  judg- 
ment at  the  last  day. 

350.  Many  questions  arise  here.  Some  inquire  respecting 
the  circumstances  connected  with  the  wife  of  Cain:  at  what 
time  the  murder  was  committed;  whether  Cain  murdered  his 
brother  before  he  was  a  husband,  or  after  he  was  married.  And 
the  Jews,  moreover,  say  that  Eve  brought  forth  twins  at  every 
birth,  a  male  and  a  female;  and  they  assert  that  Cain  married 
his  sister  Calmana,  and  Abel  his  sister  Debora.  Whether  these 
things  be  true  or  not  I  cannot  affirm.  I  know  not.  But  they 
are  not  vital  to  the  interests  of  the  Church,  and  there  is  noth- 
ing certain  known  concerning  them.  This  one  thing  is  certain, 
that  Cain  had  a  sister  for  his  wife.  But  whether  or  no  he  had 
her  as  his  wife  when  lie  committed  the  murder,  cannot  with 
certainty  be  proven.  However,  the  text  before  us  greatly  tends 
to  the  conclusion  that  Cain  was  married  when  he  committed 


62  LUTHER  ON  SIN  AND  THE  FLOOD. 

the  murder  of  his  brother;  for  it  intimates  that  the  inheritance 
was  divided  between  the  two  brothers  when  it  affirms  that  the 
care  of  the  cattle  was  committed  by  the  father  to  Abel  and  the 
tilling  of  the  ground  to  Cain.  I,  therefore,  am  inclined  to  be- 
lieve tha.t  both  of  the  brothers  were  married. 

251.  This  conclusion  is  favored  also  by  the  statement  made 
above,  that  Cain  and  Abel  "in  the  process  of  time"  brought 
their  offerings.  This  has  been  explained  in  the  following  man- 
ner: At  the  end  of  the  year,  the  two  newly  married  husbands 
brought  as  offerings  the  new  fruits  which  God  had  given  them 
in  this  first  j'ear  of  their  marriage;  Cain  brought  the  first 
fruits  of  the  earth,  and  Abel  the  first  fruits  of  his  flook.  And 
the  time  was  probably  the  autumn  of  the  year,  the  time  when 
the  fruits  of  the  earth  are  gathered,  the  same  season  in  which 
the  Jews  afterwards  held,  the  feast  of  expiation.  Moses,  in 
his  Levitical  law,  seems  carefully  to  have  noted  and  collected 
the  ancestral  patterns,  and  to  have  reduced  them  to  a  code. 
W'hen,  therefore,  tlie  new  husbands  came  to  render  their  thanks 
to  God  for  his  blessings  and  to  offer  their  gifts,  and  Abel's  offer- 
ing was  accepted  of  God  and  not  the  offering  of  Cain,  Cain's 
heart  was  immediately  filled  'by  Satan  with  hatred  of  his  brother; 
and  upon  this  hatred  afterwards  followed  the  horrible  murder. 
This  is  the  opinion  of  the  Jews,  which  I  thus  relate  because  it 
does  not  appear  to  be  at  all  far  from  the  truth.  But,  as  I  have 
often  said,  the  interpretations  of  the  Jews  are  to  be  read  with 
critical  discrimination,  so  that  in  their  teachings,  we  may  re- 
tain the  things  consistent  with  the  truth,  but  condemn  and 
refute  all  fictions  of  their  own  making. 

252.  If  Cain  was  not  married  when  he  slew  his  brother,  it 
is  still  more  wonderful  that  after  such  a  wicked  deed  he  ob- 
tained a  wife  at  'all ;  and  certainly  that  damsel  was  worthy  the 
highest  praise  who  married  such  a  man.  For  how  could  the 
maiden  rejoice  in  a  marriage  with  her  brother  who  was  a  mur- 
derer, accursed  and  excommunicated?  She,  on  her  part,  no 
doubt  supplicated  her  father,  and  expostulated  with  him  and 
asked  how  he  could  give  her,  an  innocent  one,  in  marriage  to  a 
man  thus  accursed,  and  force  her  into  banishment  with  him. 
Nay,  the   very  example  of  her  brother's  murder  must  have 


GENESIS   IV.      CAIN'S  MUEDER.  G3 

naturally  filled  her  with  terror,  lest  the  crime  which  her  hus- 
band committed  on  his  brother  he  might  also  dare  to  commit 
on  her,  his  sister  and  his  wife. 

253.  In  bringing  about  this  marriage,  Adam  obviously  had 
to  exercise  marvelous  eloquence.  It  was  for  him  to  convince 
his  daughter  that  the  father's  command  was  not  to  be  disobeyed, 
and  that  while  Cain,  curse-ridden,  would  have  to  bear  the  pen- 
alty of  his  sin,  God  would  still  preserve  and  bless  her,  the  inno- 
cent one. 

jSTor  do  I  entertain  the  least  doubt  that  God  conferred  many 
personal  blessings  upon  Cain,  down  the  whole  line  of  his  pos- 
terity, for  the  sake  of  his  wife,  who,  from  motives  of  faith 
toward  God  and  of  obedience  toward  her  parents,  had  married 
her  murderous  hrother. 

As  Christ  was  the  minister  of  the  circumcision  for  the 
truth  of  God,  to  establish  the  certainty  of  the  promise  made 
unto  the  Jewish  fathers;  and  as,  in  the  absence  of  a  promise, 
he  was  the  minister  of  the  Gentiles,  because  of  the  mercy  of  God, 
(Eom  15,  8-9),  so  the  like  uncovenanted  mercy  was  shown  also 
to  the  posterity  of  Cain.  These  two  opinions  have  been  ex- 
pressed concerning  the  marriage  of  Cain,  but  which  is  the 
truth  I  Icnow  not.  If  Cain  was  married  after  he  committed 
the  murder,  his  wife  is  most  certainly  worthy  of  all  praise  and 
of  all  fame,  who  could  thus  yield  to  the  authority  of  her  par- 
ents, and  suffer  herself  to  be  joined  in  marriage  with  an  ac- 
cursed murderer. 

254.  To  myself,  the  first  opinion  appears  to  he  much 
nearer  the  truth,  that  he  murdered  his  brother  after  his  mar- 
riage with  his  sister;  because  we  have  so  clear  a  testimony  in 
the  text  concerning  the  division  of  the  inheritance.  And  in 
that  case,  the  necessity  lay  on  the  wife  to  follow  her  husband. 
As  wife  and  husband  are  one  body  and  one  flesh,  Adam  had  no 
desire  to  separate  them ;  moreover,  the  wi  fe  is  bound  to  hear  her 
part  of  the  calamities  of  her  husband.  Just  in  the  same  man- 
ner as  the  posterity  of  Cain  enjoyed  a  part  of  those  blessings 
which  were  bestowed  of  God  upon  the  innocent  wife,  Pharaoh, 
king  of  Egypt,  was  saved  in  the  time  of  Joseph,  and  the  King 
of  ISTineveh  was  saved  in  the  time  of  his  calamity,  although 


64 


LUTHER  ON  SIN  AND  THE  FLOOD. 


neither  of  them  belonged  to  the  people  of  God.  And  so  I  also 
believe  that  some  were  saved  out  of  the  posterity  of  Cain,  al- 
though Cain  himself  had  utterly  lost  the  promise  concerning 
the  blessed  seed. 

B.     The  Posterity  of  Cain  in  Detail. 


II.    IN  DETAIL. 
A.    The   Generations   of   Cain. 

*  The  names  were  given  to 
the  descendants  of  Cain, 
not  by  accident,  but  by 
special  thoug-ht  and  with  a 
definite  meaning  255. 

a.  Of    Enoch. 

(1)  The      meaning      of      his 
name  255-6.     , 

(2)  Is  the  first  in  Cain's  pos- 
terity and   the  beginning 

of    the     temporal     blessing 
256. 

*  Why  Cain  built  a  city  257- 
258. 

b.  Irad  and  the  meaning  of 
his  name.  It  was  not  given 
without   a  purpose  259. 

c.  Mehujael  and  the  meaning 
of   his  name   260. 

*  The  means  the  false  church 
uses  to  suppress  the  true 
Church    260. 

d.  Methushael  and  the  mean- 
ing of  his  name  261. 

e-    Lamech. 

(1)  What  his  name  signifies 
262. 
*  Cain's  descendants  per- 
secute the  true  Church. 
Yet  some  of  Cain's  pos- 
terity   were    saved    263. 

(2^   The    reason    he    took    two 
wives    264. 

(3^    Who  were  his  wives   265. 

(4)    His     sons,    Jabal,      Jubal, 
T  u  b  a  1  -  c  a  i  n,    and    his 
daughter       Naamah       266- 
268. 

*  Why  Moses  mentions  the 
various  arts  of  Cain's  de- 
scendants  269. 

*  Wliether      poverty      drove 

Cain's  descendants  to  the 
arts    269-70. 

*  As    the    false    church    was 

before  the  flood  so  is  she 
still,  and  will  remain  so 
to  the  end  of  the  world 
271. 

*  How  the  Cainites  increas- 

ed and  oppressed  the 
true  Church   272. 

*  Why      the      Scrirtures     do 

not  mention  that  some 
of  the  Cainites  were 
saved   272. 


(5)  Of  his  haughty  speech, 
"I  have  slain  a  man  etc." 

a.  This  is  difficult  to  un- 
derstand, and  has  been 
poorly  treated  by  inter- 
preters 273. 
b.  The  fable  explanation  of 
these  words  by  the  Jews 
refuted   274-5. 

c.  How       others      explained 

them    275. 

d.  L  u  t  h  e  r'  s       understand- 

ing of   them   2i6-i. 

(6)  Whether  Lamech  slew 
Cain,  and  thereby  made 
himself    famous    2  78. 

(7)  How  he  attempted  to  be 
ruler  upon  Adam's  death 
279. 

*  How  the  Church  is  op- 
pressed from  both  sides 
279. 

*  Why  Moses  mentions 
the  blood  descendants  of 
Cain  with  such  care  280. 

(S)  Cain  is  not  sorry  for  his 
deed,  but  even  boasts  ol 
it  281. 

*  The  nature  of  the  Cain 
church  281. 

(9)  How  he  seeks  to  avoid 
being  slain  by  others 
282. 

*  The  pope  has  the  con- 
science of  Cain  and  La- 
mech  282. 

(10)  He  is  a  type  of  all  the 
children  of  this  world 
283. 

*  How  the  devil  drives  the 
Cainites  to  rage  against 
the  Church  under  the 
guise    of    being    holy    284. 

*  The  true  Church  from 
the  very  beginning  had 
to  shed   her  blood  285. 

*  The  tyranny  of  Popes 
Julius  II  and  Clement 
VII   285. 

*  God  at  all  times  severely 
punished  the  persecutors 
of    his   Church    286. 

(11)  How  Lamech  still  wish- 
ed to  defend  his  deed  287. 

(12)  He  had  no  Word  of  God, 
but  was  filled  with  pride 
288. 


255.  As  regards  the  names  of  Cain's  offspring,  I   believe 
that,  in  common  with  those  of  the  holy  patriarchs,  they  indicate 


GENESIS  IV.     CAIN'S  MUEDEE.  65 

not  an  absence  of  purpose  or  a  random  selection,  but  a  definite 
purpose  and  a  proj^hecy.  Thus  "Adam"  signifies  a  man  of,  or 
taken  out  of,  the  red  earth.  "Eve"  signifies  the  mother  of  life, 
or  of  the  living.  "Cain"  signifies  possession.  "Abel"  signifies 
vanit}^  And  we  find  that  also  among  the  Gentiles  many  names 
have  such  a  significance;  not  seldom  names  are  found  which 
are  truly  prophetic.  "Enoch"  is  a  prophetic  name,  expressive  of 
hope  in  the  future  as  a  relief  to  Cain's  mind,  or  rather  to  his 
wife's,  for  it  was  the  latter  who  called  the  son  she  bore  Enoch, 
from  the  Hebrew  Ilanach,  which  signifies,  "she  dedicated,"  or 
''she  devoted." 

256.  This  is  a  word  frequently  used  by  Moses.  As  when  he 
says,  "AVhat  man  is  there  that  hath  built  a  nev/  house,  and  hath 
not  dedicated  it  ?  let  him  go  and  return  to  his  house,  lest  he  die 
in  the  battle,  and  another  man  dedicate  it,"  Deut  20,  5.  The 
verb  in  this  passage,  which  signifies  originally  to  dedicate,  here 
signifies  to  possess,  or  to  enjoy;  and  when  this  possession  or  en- 
joyment begins,  it  is  attended  with  happy  signs  and  auspicious 
invocations.  So  when  the  wife  of  Cain  brought  forth  her  first 
son,  slie  said  to  her  husband,  Enoch;  that  is,  "Dedicate  him, 
devote  him :"  for  the  verb  is  in  the  imperative  mood.  As  if  Cain 
had  said  himself,  May  this  our  beginning  be  happy  and 
prosperous.  My  fatlier  Adam  cursed  me  on  account  of  my  sin. 
I  am  cast  out  of  his  sight.  I  live  alone  in  the  world.  The  earth 
does  not  yield  me  her  strength;  she  would  be  more  fruitful  to 
me,  had  I  not  thus  sinned.  And  yet  G-od  now  shows  me  un- 
covenanted  mercy  in  giving  me  this  son.  It  is  a  good  and  happy 
beginning. 

As  in  the  generation  of  Cain  tlie  corporal  blessings  begin 
with  Enoch,  so  it  is  another  Enoch  in  the  generation  of  the 
righteous  under  whom  religion  and  spiritual  blessings  be- 
gin to  flourish. 

257.  That  which  is  added  by  Moses  concerning  the  city  Caiu 
thus  built  belongs  to  history.  But  I  have  before  observed  that 
Cain,  when  separated  from  tlie  true  diurch  and  driven  into 
banishment,  hated  the  true  church.  When,  therefore,  Cain 
thus  first  built  a  city,  that  very  act  tended  to  show  that  he  not 
only  disregarded  and  hated  the  true  Church,  but  wislied  also 


66  LUTHER  ON  SIN  AND  THE  FLOOD. 

to  Oppose  and  oppress  it.  For  lie  reflects  thus:  Behold  I  am 
cast  out  by  my  father  and  I  am  cursed  by  him,  but  my  mar- 
riage is  not  a  barren  one;  therefore  I  have  in  this  the  hope  of 
a  great  posterity.  What,  therefore,  is  it  to  me  that  I  am  driven 
by  my  father  from  beneath  his  roof?  I  will  build  a  city,  in 
which  I  will  gather  a  church  for  myself.  Farewell,  therefore, 
to  my  father  and  his  church.    I  regard  them  not. 

258.  Accordingly,  it  is  not  through  fear,  or  for  defense, 
that  Cain  "built  a  city,"  but  from  the  sure  hope  of  prosperity 
and  success,  and  from  pride  and  the  lust  of  dominion.  For  he 
had  no  need  whatever  to  fear  his  father  and  mother,  who  at  the 
divine  command  had  thrust  him  out  to  go  into  some  foreign 
land.  Nor  had  he  any  more  ground  of  fear  from  their  chil- 
dren than  from  themselves.  But  Cain  was  inflated  with  pride 
through  this  uncovenanted  mercy  of  God,  as  I  have  termed  it; 
and,  as  the  world  ever  does,  he  sought  by  means  of  his  "city" 
an  opportunity  of  emerging  from  his  present  state  into  future 
greatness.  The  sons  of  God,  on  the  contrar}'',  are  only  anxious 
about  another  city,  "which  hath  foundations,  whose  builder  and 
maker  is  God,"  as  we  have  it  described  in  the  Epistles  to  the 
Hebrews  11,  10. 

V.  18a.  And  unto  Enoch  was  horn  Irad. 

259.  "What  opinion  to  form  concerning  this  name,  I  reallv 
know  not,  for  its  origin  is  very  obscure;  and  yet  I  believe  the 
name  is  not  accidental  but  prophetic.  In  the  book  of  Joshua 
we  have  a  city*  called  Ai ;  and  this  same  term  is  used  elsewhere 
as  an  appellative.  Now,  the  proper  naane  Ai  signifies,  "a  heap," 
as  a  heap  of  fallen  buildings.  And  if  with  this  name  you  com- 
pound the  verb  Irad,  the  word  thus  compounded  \n]l  signify 
increase.  Although  the  posterity  of  Cain,  on  account  of  their 
excommunication,  were  at  that  time  like  a  great  heap  of  ruins, 
it  was  his  prayer  that  they  might  not  altogether  perish,  but  be 
preserved  and  greatly  increased  by  means  of  this  son  Irad.  If 
anyone  can  offer  a  better  interpretation,  I  will  by  no  means 
despise  it;  for  on  obscure  points  like  the  present,  conjecture 
is  quite  allowable. 

V.  18b.  And  Irad  hegat  Meliujael. 

260.  This  name  is  formed    from    the  verb    mahah,   which 


GENESIS   IV.     CAIN'S   MUKDER.  67 

signifies  ''to  destroy,"  and  from  jaal,  'Tie  began/'  or  "he  at- 
tempted or  dared."  Accordingly  this  name  signifies  that  tlie 
posterity  of  Cain  should  now  enter  upon  so  mighty  an  increase 
as  to  dare  to  set  itself  in  array  against  the  true  Church  and  to 
despise  it  and  persecute  it ;  so  mightily  should  it  prevail  by  its 
wealth,  wisdom,  glory  and  numbers.  These,  indeed,  are  for 
the  most  part  the  influences  through  which  the  true  Church  is 
always  overcome  by  the  world  and  the  false  church. 
V.  18c.  And  Meliujael  hegat  Metliusliael. 

261.  Meth  signifies  "death,"  and  scliaal  means  "to  ask," 
or  "to  demand."  Hence  we  have  the  name  Saul;  that  is, 
demanded.  This  name  indicates  a  spirit  haughtier  than  any 
of  the  others.  I  understand  it  to  signify  that  Methushael 
threatens  that  he  will  avenge  his  parents,  who  are  dead,  Avhom 
the  other  church — that  is  the  true  Church — has  punished  with 
excommunication  and  exile. 

V.  18d.  And  Methushael  hegat  Lamecli. 

262.  Hitherto  the  Cainites  seem  to  have  insulted  the 
true  Church  with  impunity  and  to  have  triumphed  over  them. 
But  the  name  "Lamech"  signifies  that  God,  at  the  time  in 
which  Lamech  was  born,  inflicted  on  the  posterity  of  Cain 
their  due  punishment.  The  name  Lamech  is  derived  from 
the  verb  malcalc,  which  signifies  to  humble,  to  diminish,  to 
suppress.  Or,  it  may  be  understood  actively,  to  mean  that  in 
the  time  of  Lamech  the  posterity  of  Cain  so  greatly  increased 
that  the  true  Church  was  quite  overwhelmed  by  them. 

263.  Such  was  the  posterity  of  Cain;  men,  no  doubt, 
renowned  for  their  wisdom  and  greatness.  And  I  also  be- 
lieve that  some  of  them  were  saved  by  the  uncovenanted  mercy 
of  God,  as  I  have  above  explained.  But  far  the  greater  part 
of  them  most  bitterly  hated  and  persecuted  the  true  Church. 
They  could  not  brook  inferiority  to  the  sons  of  Adam,  the 
true  Church;  therefore  they  set  up  their  own  forms  of  worship, 
and  introduced  many  other  new  things  for  the  sake  of  sup- 
pressing the  church  of  Adam.  And  because  the  false  church 
was  thus  kept  separate  from  the  true  Church,  I  believe  that 
Cain  married  to  each  other  his  sons  and  daughters.  Aceord- 
ing-ly,  about  the  time  of  Lamech,   Cain's  posterity  began  to 


68  LUTHER  ON  SIN  AND  THE  FLOOD. 

multiply  exceedingly.     And   it  is   for  this  reason,   I   believe, 
that  Moses  here  terminates  the  list. 

Vi.,  19.  And  Lamecli  tooh  unto  him  two  wives;  the  name 
of  the  one  was  Adah,  and  the  name  of  the  other  Zillah. 

264.  Here  again  a  twofold  question  arises.  In  the  first 
(place  divines  dispute  whether  Lamech  married  these  two 
wives  on  account  of  lustful  passion  or  for  some  other  cause 
My  belief  is  that  polygamy  was  not  entered  into  for  the  sake 
of  lust,  but  with  the  object  of  increasing  his  family,  and  from 
the  lust  of  dominion,  and  especially  so  if,  as  his  name  im- 
ports, the  Lord  at  that  time  had  been  punishing  the  Cainites, 
or  the  posterity  of  Cain,  by  pestilence,  or  by  some  other 
calamity.  In  this  case,  Lamech  probably  thought  by  such  ex- 
pedient to  retrieve  his  greatness.  Thus  barbarous  nations  retain 
polygamy    to  strengthen  and  establish,  both  home  and   State. 

265.  As  regards  the  names  of  these  two  Avives,  the  name 
of  one  is  Adah;  that  is,  adorned,  or,  having  chains  on  the 
neck.  A.di  signifies  a  neat,  or  elegant  '  woman,  and  adali, 
the  verb,  signifies  to  adorn,  or,  to  put  on.  And  perhaps  this 
name  was  given  to  her,  not  only  because  she  was  the  mistress 
of  the  house,  elegantly  adorned  or  clothed,  but  because  she 
was  also  beautiful.  The  name  of  the  other  wife,  Zillah,  signi- 
fies, his  shade. 

V.  20.  And  Adah  hare  Jahal;  he  ivas  the  father  of  such 
as  dwell  in  tents  and  have  cattle. 

266.  The  name  Jabal  is  derived  from  the  verb  jahal, 
which  signifies  to  bring  forward,  or  to  produce. 

V.  21.  And  his  brother's  name  was  Jubal;  he  was  the 
father  of  all  such  as  handle  the  harp  and  pipe. 

267.  And  the  name  Jubal  has  the  same  origin  and 
signification;  for  it  means  produced,  or  introduced.  Both 
these  names,  therefore,  contain  a  wish  or  ])ra}'«r  of  Lamech 
concerning  the  increase  of  his  family.  The  posterity  of  Cain 
always  entertained  the  object  and  expectation  of  surpassing 
in  numbers.  And,  no  doubt,  the  Cainites  held  up  this  tem- 
poral blessing  in  the  face  of  tlie  true  Church  as  an  evident 
proof  that  they  were  not  cast  off  by  God,  but  were  the  very 
people  of  God. 


GENESIS  IV.     CAIN'S  MURDER.  69 

V.  22.  And  Zillah,  she  also  hare  Tubal-cain,  the  forger 
of  every  cutting  instrument  of  (an  artificer  in  every  workman- 
ship of)  brass  and  iron;  and  the  sister  of  Tubal-cain  -was 
Naamah. 

268.  "Tubal-Cain  signifies,  produce  property.  So  the  Eom- 
ans  gave  such  names  as  "Valerius"  (from  valeo),  and  "August- 
us" (from  augeo).  And  Naamali  received  her  name  from  her 
sweetness,  or  beauty.  This  posterity  of  Cain  increased  infin- 
itely; hence  Moses  breaks  off  at  this  point. 

269.  Now,  wlien  he  not  only  chronicles  names  but  makes 
mention  also  of  the  deeds  and  labors  of  each  one,  the  Jewish 
explanation  is  to  be  rejected  that  the  offspring  of  Cain  was 
compelled  to  follow  other  occupations  because  the  earth  was 
cursed,  and  hence  gained  their  livelihood,  one  as  a  shepherd, 
another  as  a  worker  in  brass,  and  anotlier  as  a  musician,  obtain- 
ing grain  and  the  other  fruits  of  the  earth  from  the  offspring 
of  Adam.  But  if  the  Cainites  had  been  so  severely  pressed  by 
hunger,  they  would  have  forgotten  the  harp,  organ  and  other 
instruments  of  music  in  their  extremity;  for  the  enjoyment  of 
music  is  not  characteristic  of  the  hungry  and  thirsty. 

270.  Their  invention  of  music  and  their  efforts  in  the 
discovery  of  other  arts  is  proof  that  they  had  the  necessaries 
of  life  in  abundance.  The  reason,  therefore,  that  the  descend- 
ants of  Cain  turned  to  these  pursuits  and  were  not  contented 
with  the  simple  food  the  earth  produced,  like  the  descendants 
of  Adam,  was  that  they  wished  to  rule,  and  aimed  at  the  high 
praise  and  glory  of  being  men  of  talent.  I  believe,  however, 
that  some  of  them  passed  over  to  the  true  Church  and  followed 
the  religion  of  Adam. 

271.  And  such  as  Moses  here  describes  the  generation  of 
the  wicked,  or  the  false  church,  to  he,  from  the  beginning 
down  to  the  mighty  flood  of  waters,  so  we  find  it  ever,  and 
such  it  will  remain  until  the  final  flood  of  fire.  "The  sons 
of  this  world  are  for  their  own  generation  wiser  than  the  sons 
of  the  light,"  Lk  16,  8.  Therefore  it  is  that  they  ever 
advance  and  increase,  and  commend  themselves  and  their  own, 
and  thus  acquire  riches,  dignities  and  power;  while  the  true 


70  LUTHER  ON  SIN  AND  THE  FLOOD. 

Church,   on  the   other   hand,   always   lies  prostrate,   despised, 
oppressed,  excommunicated. 

V.  33-3-1.  And  Lcunech  said  iinlo  his  wives:  Adah  and  ZiJlali, 
hear  mij  voice;  ye  wives  of  Laniechj  hearlceri  unto  my  speech : 
for  I  have  slain  a  man  for  wounding  me,  and  a  young  man 
for  bruising  me.  If  Cain  shall  he  avenged  sevenfold,  iriilij 
Lamech  seventy  and  sevenfold. 

272.  Thus  far  Moses  has  given  us  a  history  of  the  gener- 
ation of  the  children  of  this  world,  and  having  brought  do^\^l 
the  list  to  the  time  of  Lamech  and  his  wives  and  cliildren,  he 
buries  them,  as  it  were,  altogether  in  silence,  leaving  them 
without  any  promise,  either  of  the  life  which  is  to  come  or  of 
the  life  that  now  is.  For  except  that  uncovenanted  blessing 
of  offspring  and  of  food,  the  Cainites  possessed  notliing  what- 
ever. Yet  they  so  increased  in  power  and  in  multitude  that 
they  filled  the  whole  world,  and  at  length  overturned  and 
ravaged  to  such  an  extent  the  righteous  nation  of  the  childTen 
of  God  which  possessed  the  promise  of  the  future  and  eternal 
life,  and  sunk  them  into  so  deep  a  hell  of  wickedness,  that 
eight  men  only  remained  to  be  saved  when  the  flood  came 
upon  the  whole  world  of  the  ungodly.  And  though  there  is 
no  doubt  that  some  of  the  generation  of  Cain  were  saved  botli 
before  the  flood  and  in  the  flood,  yet  the  Scriptures  do  not 
mention  them,  to  the  end  that  we  might  the  more  fear  God 
and  walk  according  to  his  Word.  But  hard  as  the  diamond 
are  those  human  hearts  which  fail  to  be  moved  by  such  an 
example  as  the  flood,  than  which  nothing  more  dreadful  is  to 
be  found  in  the 'whole  chain  of  time. 

373.  Moses,  therefore,  having  buried  in  silence  the  entire 
generation  of  Cain,  records  only  one  unimportant  fact  respect- 
ing Lamech,  but  what  the  real  import  of  that  fact  is,  Moses 
does  not  explain.  I  know  not  that  any  other  passage  in  the 
Holy  Scriptures  has  been  so  diversely  interpreted,  and  so  rent 
and  wrested,  as  this  text.  For  ignorance  at  least,  if  eloquence 
is  not,  is  fruitful  of  surmises,  errors  and  fables.  I  will  men- 
tion some  of  the  vulgar  views  upon  the  passage  now  before  us. 

274.  The  Jews  compose  the  fable  that  Lamech,  when  he 
had  grown  old  and  was  blind,  was  led  by  a  youth  into  the 


GENESIS  IV.     CAIN'S  MUEDER.  71 

woods  to  hunt  wild  beasts,  not  for  the  sake  of  their  flesh  but 
for  their  skins;  circumstances  which  are  altogether  absurd, 
and  at  once  prove  the  whole  fable  to  be  a  lie.  And  they  hold 
that  Cain  w^as  there,  concealed  among  the  bushes,  and  in  that 
solitude  he  not  only  exercised  repentance  but  sought  security 
for  his  life.  The  young  man  who  directed  the  spear  for 
Lamech,  thinking  he  saw  a  wild  beast  in  a  certain  thicket, 
told  Lamech  to  hurl  his  spear,  and  Lamech  hurled  his 
spear  and,  contrary  to  all  thought,  pierced  Cain.  And 
Ihej  add  that  after  Lamech  had  been  made  conscious  of  the 
murder  he  had  committed,  he  immediately  speared  the  youth 
himself,  who  also  died  under  the  wound  he  received.  It  was 
ill  us,  say  the  Jews,  that  the  "man"  and  the  ''young  man"  were 
slain  by  Lamech,  But  such  absurdities  as  these  are  utterly  un- 
worthy of  refutation.  Indeed,  Moses  himself  completely  re- 
futes them;  he  records  the  fact  that  Cain,  far  from  fleeing 
into  solitud'e  and  concealment,  "built  a  city,"  which  implies 
that  he  governed  a  State  and  thereby  established  for  himself 
a  kind  of  kingdom.  Moreover,  the  ages  of  Cain  and  Lamech 
would  not  accord  with  this  explanation,  for  it  is  not^  at  all 
probable  Cain  lived  to  the  time  Lamech  became  old  and  blind. 

275.  There  is  still  another  Jewish  invention.  After  Lamech 
had  killed  Cain,  his  wives  would  no  longer  live  with  him, 
through  fear  of  the  pmiishmeat  tliey  foreboded  would  come 
upon  him,  and  therefore  Lamech,  to  comfort  himself  and 
to  induce  his  wives  to  live  with  him,  prophesied  that  whoso- 
ever should  Icill  him  would  assuredly  be  punished  "seventy 
and  sevenfold."  The  Jews  invent  lilve  absurdities  also  con- 
cerning the  sons  of  Lamech,  whom  they  say  he  taught  to 
fabricate  arms  for  the  destruction  of  men.  Other  commen- 
tators, again,  will  have  it  that  the  sense  of  this  text  is  to  be 
taken  negatively,  thus:  If  I  had  killed  a  man,  as  Cain  killed 
his  brother,  I  should  have  been   worthy  of  your   reprobation. 

276.  My  interpretation,  according^,  is  that  the  words, 
"If  Cain  shall  be  avenged  sevenfold,"  etc.,  are  not  to  be  taken 
for  the  Word  of  God.  For  that  generation  did  not  have  the 
Word;  how,  then,  could  Lamech  be  believed  to  have  been  a 
prophet?     Thus,  even  such  a  man  as    Jerome     produces    the 


72  LUTHER  ON  SIN  AND  THE  FLOOD. 

vagary  that,  inasmncli  as,  according  to  Luke,  seventy-seven 
generations  can  be  counted  between  Adam  and  Christ,  it  was 
after  this  space  of  time  that  Lamech's  sin  was  taken  away 
by  Christ.  If  such  vaporings  are  legitimate,  anything  can 
be  proved  from  the  Scriptures.  Jerome  even  forgets  that 
Lamech  represented  the  seventh  generation  from  Adam!  The 
word  under  consideration  then,  is  not  to  be  placed  upon  the 
same  level  with  the  former,  spoken  to  Cain;  for  that  was  the 
Word  of  God.  It  is,  on  the  contrary,  the  word  of  a  wicked 
murderer;  not  true,  but  an  audacious  fiction,  based  upon  that 
spoken  by  Adam  to  Cain.  But  why  does  he  d'eliver  his  dis- 
course not  before  his  church  but  at  home,  and  only  before  his 
wives  ? 

277.  It  is  probable  that  the  good  and  pious  women  were 
greatly  alarmed  on  account  of  the  murder  committed  by  their 
husband.  The  wicked  murderer,  therefore,  to  appear  equally 
safe  with  Cain,  endeavored  in  this  way  to  reassure  his  wives 
concerning  his  safety  from  death.  This  is  what  the  wicked 
church  is  accustomed  to  do;  it  prophesies  out  of  its  own 
head.  But  all  such  prophecies  are  vain.  This  one  thing, 
however,  we  can  gather  from  the  present  text,  that  Lamech  did 
not  utter  the  contents  of  his  prophecy  from  the  Word  of  God, 
but  out  of  his  own  brain. 

278.  In  respect  to  Cain,  I  do  not  think  that  he  was  killed 
by  Lamech,  but  that  he  died  long  before  the  time  of  Lamech. 
And  as  there  were  continual  animosities  between  the  Cainite 
church  and  tlie  Church  of  Adam — for  the  Cainites  could  not 
brook  their  being  treated  as  outside  of  the  true  communion — 
my  opinion  is,  that  Lamech  killed  some  eminent  man  and 
some  distinguished  youth  of  the  generation  of  the  righteous, 
just  as  Cain,  his  father,  had  killed  Abel.  And  I  believe  that, 
having  committed  such  murders,  h©  wished  to  protect  him- 
self from  being  killed  by  uttering  the  words  of  the  text,  after 
the  manner  of  the  protection  vouchsafed  by  God  to  his 
father  Cain.  For  Lamech  was  no  doubt  a  man  of  very  great 
abilities  and  the  chief  man  in  his  day  and  State.  He  had 
also  strengthened  his  cause  by  a  novel  venture,  for  he  was 
tlie  first  man  who  married  two  wives.    And  he  harassed  the 


G:eNESIS  IV.     CAIN'S  MURDER.  7.3 

Clinrcli  of  the  godly  in  various  ways,  as  men  are  wont  to  do 
who  c'ombine  talent  with  malice.  Therefore  he  furnished  his 
men  vrith  arms,  riches,  and  pleasures,  that  he  might  over- 
come the  true  Church  on  every  side,  which  alone  held  the  holy 
faith,  the  pure  Word,  and  the  pure  worship  of  God.  To  all 
else  he  paid  little  attention. 

279.  It  is  very  probable  that  the  patriarch  Adam  died 
about  tJiis  time,  this  being  the  first  patriarchal  death;  and 
there  is  no  doubt  that  Lamecli  seized  this  opportunity  of 
transferring  the  whole  government  of  the  world  at  that  time 
to  himself,  that  he  might  have  all  things  under  his  own  rule. 
This  is  the  manner  in  which  the  world  acts  to  this  day.  The 
Church  of  God,  therefore,  placed  as  it  were  in  the  midst,  is 
oppressed  on  either  side;  by  tyrants  and  blood-thirsty  men 
on  the  one  hand,  and  by  those  who  are  devoted  to  the  con- 
cerns and  pleasures  of  this  world  on  the  other.  As  tyrants 
use  violence  and  the  sword  to  destroy  the  Church,  so  the  latter 
entice  her  by  their  allurements. 

280.  Hence  it  is  that  Moses  malces  a  special  point  of 
recording  that  the  blood-thirsty  seed  of  the  Cainites  gave  them- 
selves up  to  pleasures  and  to  other  worldly  pursuits.  And 
hence  it  is,  also,  that  Christ  expressly  shows  that  much  blood 
was  shed  even  before  the  flood,  by  testifying  "that  upon  you 
may  come  all  the  righteous  blood  ehed  on  the  earth,  from  the 
blood  of  Abel  the  righteous  unto  the  blood  of  Zachariah  son 
of  Barachiah,  whom  ye  slew  between  the  sanctuary  and  the 
altar,"  Mt  23,  35.  Moses  testifies  subsequently  (Gen  6,  1-13), 
that  the  earth  before  the  flood  was  filled  with  iniquities;  and 
he  is  not  speaking  of  the  iniquities  and  violent  deeds  of  thieves 
and  adultererd,  but  describes  particularly  the  tyranny  of  the 
Cainite  church,  which  pursued  with  all  the  violence  of  the 
sword  the  holy  posterity  of  Adam.  And  it  is  for  this  same 
reason  that  the  sacred  historian  describes  the  descendants  of 
Cain  by  the  name  "giants."  These  are  the  reasons  which 
lead  me  to  conclude  that  Lamech  followed  in  the  footsteps  of 
his  father  Cain  and  slew  some  distinguished  man  of  the 
holy  patriarchs  and  his  son. 

281.  It  was  certainly  an  evidence  of  the  greatest  tyi-anny 


74  LUTHER  ON  SIN  AND  THE  FLOOD. 

iu  Lamech,  that,  when  he  had  been  discovered  by  his  wives,  he 
did  not  grieve  for  what  he  had  done,  but  held  in  contempt 
the  punishment  which  he  had  just  cause  to  dread.  As  if  he 
had  said:  I  have  killed  a  man  'tis  true,  but  what  is  that  to  you? 
The  wound  of  that  belongs  to  me;  I  shall  be  wounded  for  it, 
not  you.  I  have  indeed  killed  a  young  man,  but  it  is  to  my 
o^vn  hurt.  I  shall  be  punished  for  it,  not  you.  What  utter- 
ances could  evince  more  contempt  than  these  in  the  face  of 
open  sins? 

These  are  my  thoughts  on  the  passage  now  before  us.  The 
text  shows  that  the  Cainites  were  tyrannical  men,  proud  of 
their  success,  and  given  to  pleasure;  and  the  very  words  of 
Lamech  prove  him  to  be  a  proud  man,  not  grieving  at  all  for 
the  murder  he  had  committed,  but  glorying  in  it  as  in  a 
righteous  cause.  The  Cainite  church  always  excuses  that 
tyranny  which  it  exercises  over  the  godly,  as  Christ  says: 
''Whosoever  killeth  you  shall  think  that  he  offereth  service 
unto  God,"  Jn  16,  2.  This  is  expressed  in  the  additional  words 
of  Lamech: 

V.  24.  If  Cain  shall  he  avenged  sevenfold,  truly  Lamech 
seventy  and  sevenfold. 

282.  Here  Lamech  sets  himself  above  his  father  Cain, 
making  it  appear  that  he  had  a  more  righteous  cause  for 
the  murder  he  had  committed,  and  fortifying  himself  against 
those  inclined  to  avenge  the  murders  perpetrated  by  him.  For 
the  words  of  the  text  are  not  the  words  of  the  Lord,  as  we 
have  said,  but  the  words  of  Lamech  himself.  Just  so  the 
pope  fortifies  himself  by  violence,  tyranny,  threats  and  anath- 
emas, to  malce  himself  secure  against  avengers,  for  he  has  the 
conscience  of  a  Cain  and  a  Lamech.  Let  him,  says  the  pope, 
who  shall  do  anything  contrary  to  these  my  decrees  know  that 
he  shall  incur  the  indignation  of  St.  Peter  and  St.  Paul. 

283.  Lamech,  therefore,  is  an  example  of  this  world,  and 
Moses  points  to  him  to  show  what  kind  of  a  heart,  will  and 
wisdom  the  world  has.  Just  as  if  he  had  said  in  reference  to 
Lamech:  Such  are  the  actions  of  the  seed  of  the  serpent  and 
such  are  the  children  of  this  world.  They  gather  riches,  fol- 
low their  pleasures,  increase  their  power,  and  then  abuse  all 


GENESIS  IV.     CAIN'S  MURDER.  75 

these  things  by  their  tyranny,  making  use  of  them  against  the 
true  Church,  the  members  of  which  they  persecute  and  slay. 
And  yet  in  the  midst  of  all  these  mighty  sins,  the}'  fear  not, 
but  are  proud  and  secure,  boasting  and  saying,  "What  can  tlie 
righteous  do?"  (Ps  11,  3)  :  "'Our  lips  are  our  own:  who  is  lord 
over  us?"  (Ps  12,  4)  :  "He  (the  wicked)  saith  in  his  heart: 
Crod  hath  forgotten,  he  hideth  his  face,  he  will  never  see  it," 
(Ps  10,  11)  :  and  other  like  sentiments. 

284.  That  such  is  the  meaning  of  the  passage  in  question 
the  facts  recorded  prove,  though  the  words  of  the  text  do  not 
so  clearly  express  that  meaning.  The  true  Church  has  ever 
Satan  as  its  great  enemy,  and  he  drives  the  Cainites  into  fury, 
disguised  as  devotion,  against  their  brethren,  the  Abels;  as 
Christ  also  says,  affirming  that  the  devil  was  a  murderer 
from  the  beginning,  Jn  8, 44.  It  is  declared  throughout 
the  Scriptures  concerning  the  true  Church,  that  the  wicked 
are  ever  shedding  its  blood.  The  various  passages  in  the 
Psalms  speak  the  same  things,  "Precious  shall  their  blood  be 
in  his  sight,"  Ps  72,  14.  Again,  "Precious  in  the  sight  of 
.Tehovah  is  the  death  of  his  saints"  Ps  116, 15.  And  again, 
"For  thy  sake  are  we  killed  all  the  day  long"  Ps  44,  22. 

285.  As,  therefore,  the  Church  of  God  has  at  all  times, 
and  in  all  ages,  given  her  blood  to  be  shed  by  the  wicked  and 
by  false  bretliren,  so  also,  in  that  first  age  of  the  world  she 
had  to  suffer  from  her  enemies,  whom  the  Scriptures  call 
"giants,"  and  affirm  that  those  "giants"  filled  the  earth  with 
"violence."  Among  these  giants  was  also  this  Lamech  now 
before  us,  who  was  one  perhaps  like  Pope  Julius  II  or 
Clement  VII  who  although  they  exercised  cruelty  in  the 
highest  degree,  yet  wished  to  be  called  and  appear  as  most 
holy  saints.  Just  so  Lamech  here  wishes  to  make  it  appear 
that  he  had  a  most  righteous  cause  for  the  murder  he  had 
committed,  and  therefore  he  threatened  greater  vengeance  on 
the  man  who  should  kill  him  than  God  himself  had  threat- 
ened on  the  person  who  should  slay  his  father,  the  murderer 
Cain. 

286.  In  this  manner,  the  Church  was  vexed  with  the  cross 
and  with  persecutions  from  the  very    beginning-   of  the  world 


76  .  LUTTIER  ON  SIN  AND  THE  FLOOD. 

until  God,  compelled'  by  the  wickedness  of  man,  destroyed  the 
whole  world  by  the  flood.  Just  so,  also,  when  the  measure  of 
Pharaoh's  malice  Avas  full  he  was  drowned  with  all  his  host 
in  the  Eed  Sea.  Just  so,  again,  when  the  measure  of  the  mal- 
ice of  the  Gentile  nations  was  full  they  were  all  uprooted  and 
destroyed  by  Moses  and  Joshua.  In  the  same  manner  after- 
wards when  the  Jews  raged  against  the  Gospel  they  were  so 
utterly  destroyed  that  not  one  stone  was  left  upon  another  in 
Jerusalem.  Other  instances  are  the  Babylonians,  the  Medes, 
the  Persians,  the  Grecians,  and  the  Eomans. 

287.  The  Scriptures  therefore  do  not  record  whom  Lamech 
killed.  They  only  record  that  two  murders  were  committed  by 
him,  and  that  Lamech,  in  his  impenitence,  wished  to  protect 
himself  in  the  same  manner  as  his  father  Cain  had  been 
divinely  protected,  by  issuing  his  proclamation,  thereby 
making  it  appear  that  he  had  righteous  cause  for  the  murder 
he  committed.  And  if  this  interpretation  be  not  the  true  one, 
it  is  at  least  certain  that  the  generation  of  the  Cainites  was  a 
blood-thirsty  generation,  and  hated  and  persecuted  the  true 
Church. 

388.  And  it  is,  moreover,  true  that  Lamech  had  not  the 
Word,  and  that,  accordingly,  his  utterance  is  not  to  he  con- 
sidered in  the  same  light  as  that  word  which  was  spoken  to 
his  father  Cain;  for  the  latter  was  the  voice  of  truth,  but  the 
word  of  Lamech  was  the  voice  of  his  own  pride,  expressive  of 
the  rule  of  Satan  and  of  a  church  of  hypocrites,  which  sins 
securely  and  yet  glories  in  its  sins  as  if  they  were  deeds  of 
righteousness. 

C.     Tlie    Posterity    of   the   Righteous    in   Detail. 


B.   The    Generations    of    the 

Righteous. 
a.    Of  Seth. 

(1)  Why  Seth  is  described  In 
detail    289. 

(2)  Why  Eve  at  Seth's  birth 
recalled  Cain's  murder 
290. 

*  How  and  why  the  first 
parents  after  Abel's  deatli 
refrained  from  bearing 
children    291. 

(3)  Seth's  birtli  was  announc- 
ed before  in  a  special 
way  by  God  291-2. 


*  Tlie  uncovenanted  grace 
of  the  Cainites.  Also,  why 
God  did  not  mention  that 
some  of  tliem  would  be 
saved    293. 

(4)  How  Eve  manifested  spe- 
cial faitli  and  obedience 
in    Seth's    birth    294-5. 

*  Why  the  Romish  church 
never    canonized    Eve    296. 

*  The  idle  fables  of  'che 
Jews  about  Lamech  and 
his  wives,  and  about 
Adam's      abstinence      and 


GENESIS  IV.     CAIN'S  MUEDER.  77 

Cain's   increase,   are  to   be  (d)    What  is   the   true   worship 

rejected    297.  according   to    the   first   ta- 

(5)   A  new   s'eneratlon   springs  hie    of    the    law    3.16-7. 

from    Seth,    in    wliicli    the  (e)     How     true     worship     ac- 

r-romise    shall    be   fulfilled  cording-      to      the      second 

29S.  table      follows     from     the 

b.    Of   Enoch.  first  308. 

(1)  What  his  name  means,  (f)  People  are  to  be  instruct- 
and  why  it  was  given  to  ed  first  and  chiefly  in  the 
him  299.  worship   of   the   first  table 

*  The    names    of      the      holy  309. 

patriarchs    originated    not  (g)    Whether    visible    signs 

liy    chance    299.  were    present         in         these 

(2)  How  true  worship  began  days  in  their  worship,  and 
under    Enoch    300-2.  to    what     end     they     were 

*  Of   true   worship.  necessary   310-11. 

fa)    In   what   it  consists   301.  (h)    The     worship      of      which 

(b)  Why  it  was  not  in  use  Moses  s-  eaks  is  to  be  un- 
before   302.  derstood   not   of  the   Cain- 

*  The      meaning     of      "the  ites    but    of   Seth's   poster- 

name   of   Jehovah"   or  the  Ity    312. 

proclaiming    of    the    name  •     A  summary  review  of  the 
of  Jehovah    303.  contents    of      the      fourth 

(c)  The    right    course    to    take  chapter    of    Genesis    313. 
in    the   docti-ine      concern-  *     Why      the      fifth      chapter 
ing  divine  worship  304.  was   written    314. 

*  God  always  ministered  •  Wliy  the  Jews  cannot  see 
comfort  to  his  Church  un-  the  unitv  in  the  first  five 
der  the  cross  305.  chapters'  of  the  Bible  315. 

V.  25.  And  Adam  Icnew  li'is  trife  af/aiii;  and  site  hare  a  son, 
and  called  his  name  Seth:  For,  said  she,  God  hath  appointed 
me  another  seed  instead  of  Abel;  for  Cain  slew  him. 

289.  Hitherto  Moses  has  spoken  of  the  generation  of  the 
wicked  onl}^,  the  whole  of  which  he  buries  as  it  were  with  the 
above  brief  catalog.  The  historian  now  turns  to  the  descrip- 
tion of  the  godly  and  of  the  true  Churc'h.  And  first  of  all,  we  are 
to  observe  the  manner  of  expression  Moses  uses  in  reference 
to  the  name  given  b}^  Eve  to  her  son :  "And  she  called  his  name 
Seth.''  Moses  does  not  speak  thus  concerning  Cain  when  he 
was  born,  nor  concerning  righteotis  Abel,  nor  with  reference 
to  Enoch,  nor  with  reference  to  any  of  the  others.  By  this 
particular  expression  regarding  vSeth  and  his  name  Moses 
would  signify  that  this  was  the  first  son  in  whom  flowed  the 
stream  of  the  promise  wliich  had  been  made  to  the  parents 
in  paradise.  So  Eve  is  to  be  understood  when  she  assigns  the 
reason  for  giving  her  son  this  name.  Eve  manifests  her  sur- 
passing godliness  and  faith  in  giving  her  son  such  a  name. 

290.  Tlie  fact  that  Eve  recalls  the  murder  by  wicked  Cain 
of  his  brother  Al)el  proves  that  there  had  existed  a  fierce  en- 
mity between  these  two  churches,  and  that  she  had  witnessed 
and  suffered  many  evils  and  indignities  from  the  Cainites.    Be- 


78  LUTHER  ON  SIN  AND  THE  FLOOD. 

cause  of  this  she  now  called  to  mind  the  awful  murder  which 
had  been  committed,  whereby  Cain  wished  to  destroy  the  right- 
eous seed  that  he  might  reign  alone.  But  thanks  be  to  God, 
Bays  she,  who  hath  aj)pointed  me  another  seed  instead  of  Abel. 

291.  Moses  here,  as  is  his  usual  manner,  embraces  in  the 
fewest  possible  words  the  mightiest  things,  that  he  may  in- 
cite the  reader  to  the  most  diligent  consideration  of  the  works 
of  God.  Of  the  pain  and  righteous 'grief  of  the  parents  at 
the  murder  of  Abel  hy  his  brother  we  have  spoken  before.  I 
see  no  reason  why  we  should  not  believe  that  after  the  perpe- 
tration of  that  horrible  murder  no  son  was  born  to  Adam  until 
the  birth  of  Seth;  for  it  is  most  probable  that  the  awful  peril 
of  a  recurrence  of  a  calamity  like  that  which  they  had  just 
experienced,  induced  the  godly  parents  to  abstain  from  con- 
nubial intercourse.  I  believe,  therefore,  that  by  a  particular 
promise  made  to  them  by  an  angel,  their  minds  were  again 
comforted  and  confirmed,  and  that  they  were  influenced  to 
believe  that  a  son  of  the  description  of  Seth  would  now  be  born 
unto  them,  who  should  hold  fast  the  promise;  and  that,  al- 
though the  generation  of  Cain  should  utterly  perish  by  their  sin, 
the  generation  of  him  about  to  be  born  should  be  preserved  un- 
til the  promised  blessed  seed  should  come  into  the  world. 

293.  It  is  a  proof  of  some  like  particular  promise  having 
been  revealed  to  the  parents  by  an  angel  that  Eve  adds  to  the 
name  she  gave  to  her  son  a  kind  of  short  sermon,  and  that 
Moses  when  recording  this  circumstance  makes  use  of  an  ex- 
pression  not  otherwise  adopted  b}''  him  in  connection  with  the 
names  Adam  or  Eve  gave  to  their  children:  "And  she  called 
his  name  Seth."  Seth  is  derived  from  the  Hebrew  verb  sath, 
which  signifies  he  placed,  or  he  established,  and  was  intended 
to  show  that  this  son  would  be,  as  it  were,  the  foundation  on 
which  the  promise  concerning  Christ  would  rest,  even  though 
many  other  sons  should  be  born  unto  the  parents.  Eve  does 
not  give  him  an  exalted  name,  such  as  "Cain,"  yet  she  gives 
him  a  name  signifying  that  the  posterity  of  Seth  should  never 
be  suppressed  or  destroyed. 

293.  The  Cainites,  cast  out  from  the  sight  of  their  parents, 
are   left  under  a   curse,   without   any   promise  whatever,    and 


GEN1ESIS  IV.     CAIN'S  MUEDER.  79 

have  only  so  much  mercy  as  they  receive  from  the  generation 
of  the  righteous  as  beggars,  not  as  heirs.  This  is  the  mercy 
we  above  called  uncovenanted  mercy.  But  who,  of  the  posterity 
of  the  Cainites,  obtained  that  mercy,  Moses  does  not  mention, 
and  his  design  in  this  omission  is  to  keep  separate  the  two 
churches:  the  one  the  Church  of  the  righteous,  which  had  the 
promise  of  a  life  to  come,  but  in  this  life  was  poor  and  af- 
flicted; the  other  the  church  of  the  wicked,  which  in  this  life 
is  rich  and  flourishing. 

294.  Eve,  the  mother  of  us  all,  is  highly  to  be  praised,  as 
a  most  holy  woman,  full  of  faith  and  charity,  because  in  the 
person  of  her  son  Seth  she  so  nobly  lauds  the  true  Church, 
paying  no  regard  whatever  to  the  generation  of  the  Cainites. 
For  she  does  not  saj,  I  have  gotten  another  son  in  the  place 
of  Cain.  She  prefers  the  slain  Abel  to  Cain,  though  Cain 
was  the  first-bom.  Herein  praise  is  due,  not  only  to  her  faith 
but  to  her  eminent  obedience ;  for  she  is  not  only  not  oilfendecl 
at  the  judgment  of  God  concerning  righteous  Abel,  but  she 
also  changes  her  own  judgment  concerning  God.  When  Abel 
was  born  she  despised  him,  and  magnified  Cain  as  the  first- 
born, and  as  the  possessor,  as  she  thought,  of  the  promise. 
But  now  she  acts  in  all  things  quite  the  contrary.  As  if  she 
had  said :  After  God's  acceptance  of  him  and  of  his  offering,  I 
had  placed  all  my  hopes  on  my  son  Abel,  because  he  was  right- 
eous; but  his  wicked  brother  slew  him.  But  now  God  hath 
appointed  me  another  seed  instead  of  Abel. 

295.  She  does  not  indulge  her  maternal  affection  for  Cain, 
She  does  not  excuse  or  lessen  the  sin  of  her  son.  But  she 
herself  excommunicates  him,  already  excommunicated  of  God; 
and  she  banishes  him,  together  with  all  his  posterity,  among 
the  polluted  mass  of  the  Gentiles  who  live  without  any  sure 
mercy  of  God,  laying  hold  only  as  they  can  of  that  uncovenant- 
ed mercy  which,  as  we  have  said,  they  receive  as  beggars,  not 
as  heirs. 

296.  It  is  a  great  marvel,  surely,  that  the  church  of  the 
pope,  having  made  up  so  great  a  list  of  saints,  has  not  yet 
inserted  in  that  catalog  Saint  Eve,  a  woman  full  of  faith  and 
love,  and  with  an  infinite  number  of  crosses !    But  perhaps  we 


80  LUTHER  ON  SIN  AND  THE  FLOOD. 

are  to  gather  from  this  omission  that  it  would  rather  follow 
the  church  of  the  Cainites  than  the  holy  Church. 

297.  I  am  inclined  to  say  nothing  here  about  that  absurd 
and  idle  fable  of  the  Jews,  that  Lamech  brought  his  disobedient 
wives  to  Adam  as  judge,  and  that  when  Adam  commanded 
them  to  render  to  their  husband  due  benevolence  the  wives  in 
reply  asked  Adam  why  he  did  ^ot  do  the  same  to  Eve.  These 
fablers  say  that  Adam,  Vv^ho  had  refrained  from  the  bed  of  his 
wife  from  the  murder  of  Abel  to  that  time,  again  lived  with  her 
as  man  and  wife,  in  order  that  he  might  not  by  his  example 
induce  others  to  maintain  perpetual  continence,  and  thus  pre- 
vent mankind  from  being  multiplied.  All  these  lablos  show 
how  impure  the  thoughts  of  the  Jews  were.  Of  the  same  de- 
scription is  the  like  argument  of  these  Jews,  who  hold  that 
when  Seth  was  born,  which  was  within  a  hundred  years  after 
the  death  of  Abel,  the  children  of  Cain  had  increased  unto  the 
seventh  generation.  Such  absurdities  do  wicked  men  invent 
to  bring  reproach  upon  the  Holy  Scriptures.  And  of  precisely 
the  same  description  is  the  opinion  that  Cain  was  born  in  para- 
dise, while,  as  yet,  the  original  righteousness  of  his  parents  re- 
mained. What  is  the  object  of  this  lying  invention  but  to 
cause  us  to  do  away  with  Christ  altogether?  For  take  away 
original  sin,  and  what  need  is  there  of  Christ  at  all?  These 
things  are  indeed,  as  we  have  intimated,  unworthy  of  being 
mentioned  here.  But  they  are  worthy  the  enemies  of  Christ 
and  the  enemies  of  grace. 

298.  In  Seth,  therefore,  we  have  a  new  generation,  which 
arises  from  and  ■  comes  to  pass  in  accordance  with  the  great 
original  promise,  that  the  seed  of  the  woman  should  bruise  the 
serpent's  head.  Appropriately  the  name  Seth  is  bestowed,  so 
that  Eve  may  felicitate  herself  upon  the  fact  that  this  seed  is 
established,  safe  from  overthrow.  David  uses  the  same  verb : 
"If  the  foundations  be  destroyed,  what  can  the  righteous  do?'' 
Ps  11,  3.  And  the  Hebi-ew  word  forms  a  perfect  rhyme  with  its 
German  equivalent:     "Seth— steht." 

V.  26a.  And  to  Seth,  to  Jiim  also  there  was  horn  a  son;  and 
he  called  his  name  Enosh. 

299.  The  verb  yikra,  he  called,  is    in  the    masculine  gen- 


GENESIS  IV.  CAIN'S  MUEDEE.  81 

der,  by  Avliich  you  are  to  understand  tliat  it  was  the  father  who 
gave  this  name  to  his  son.  In  the  former  case  the  verb  was 
feminine,  because  Eve  gave  to  her  son  Seth  his  name.  The  ex- 
pression in  each  case  is  different,  which  difference  of  gender 
in  a  verb  the  Latin  language  does  not  indicate. 

Enosh  signifies  a  man  afflicted  or  full  of  calamity.  "What 
is  man  that  thou  art  mindful  of  him,"  Ps  8,4.  Seth,  accord- 
ingly, intimates  that  at  that  time  there  was  some  persecution 
or  affliction  of  the  Church.  That  "old  serpent,"  who  had  cast 
man  out  of  paradise  and  had  killed  Abel,  the  man  beloved  of 
God,  was  neither  asleep  nor  idle.  Therefore,  upon  the  conso- 
lation enjoyed  in  the  birth  of  Seth  there  soon  follows  another 
trial  or  tribulation,  which  the  godly  parents  Adam  and  Eve 
signalize  by  giving  the  name  Enosh  to  their  son.  The  names 
thus  given  are  by  no  means  to  be  considered  accidental.  Thev 
were  either  prophetical  or  commemorative  of  some  particular 
event. 

V.  26b.  Then  began  men  to  call  upon  the  name  of  Jehovah. 

300.  The  rabbins  understand  this  as  having  reference  to 
idolatry.  They  think  that  about  this  time  the  name  of  Jehovah 
began  to  be  given  to  creatures :  to  the  sun,  the  moon,  etc.  But 
Moses  is  not  here  speaking  of  what  the  generation  of  Cainites 
did,  but  what  the  godly  generation  of  Adam  did.  The  sacred 
historian  is  testifying  that  after  the  birth  of  Enosh  there  be- 
gan the  true  worship  of  God,  the  calling  upon  the  name  of 
Jehovah. 

301.  Here  Moses  most  beautifully  defines  what  it  is  to  wor- 
ship God,  to  call  upon  the  name  of  Jehovah;  which  is,  as  it 
were,  the  work  of  the  first  table  and  concerns  the  true  worship 
of  God.  Now,  calling  upon  the  name  of  Jehovah  embraces  the 
preaching  of  the  Word,  faith,  or  confidence  in  God,  confession, 
etc.  Paul  beautifullv  joins  these  things  together  in  the  four- 
teenth verse  of  the  tenth  chapter  of  his  Epistle  to  the  Komans. 
True,  the  works  of  the  second  table  also  belong  to  the  worship 
of  God,  but  these  works  do  not  refer  directly  and  only  to  God 
as  do  the  works  of  the  first  table. 

302.  After  the  confusion  made  in  the  house  of  Adam  by 
Cain,  the  generation  of  the  godly  began  to  multiply  by  de- 


82  LUTHER  ON  SIN  AND  THE  FLOOD. 

grees  and  a  little  Churcli  was  formed,  in  which.  Adam  as  the 
high  priest  governed  all  things  by  the  Word  and  by  sound  doc- 
trine. Moses  here  affirms  that  this  took  place  about  the  time  of 
the  birth  of  Enosh.  Although  this  name  implies  that  the 
Church  had  been  overwhelmed  by  some  terrible  disaster,  yet 
Gk)d  raised  her  up  again  by  his  grace  and  mercy,  and  added  the 
great  spiritual  blessing  of  godly  assemblage  in  a  particular 
place,  with  preaching,  prayer  and  the  offering  of  sacrifices, 
blessings  which  had  hitherto  perhaps  been  eithe'r  hindered  or 
forbidden  by  the  Cainites.  We  have  here,  then,  another  evi- 
dence of  the  promised  seed  warring  with  the  serpent  and  bruis- 
ing its  head. 

303.  Furthermore,  as  Moses  does  not  say:  Jehovah  began 
to  be  called  upon,  but  the  name  of  Jehovah,  the  reference  to 
Christ  recommends  itself  to  our  approval,  since  also  in  other 
passages  the  Schem  Jehovah  (the  name  of  Jehovah)  is  so  to 
be  understood.  This  expression,  "then  men  began  to  call  upon 
the  name  of  Jehovah,"  contains  a  meaning  most  important.  It 
signifies  that  Adam,  Seth,  and  Enosh  taught  and  exhorted  their 
posterity  to  expect  redemption  and  to  believe  the  promise  con- 
cerning the  seed  of  the  woman,  and  to  overcome  by  that  hope 
the  snares,  the  crosses,  the  persecutions,  the  hatred  and  the  vio- 
lence of  the  Cainites,  and  not  to  despair  of  salvation,  but  rather 
to  give  thanks  unto  God,  assured  that  he  would  at  some  time 
deliver  them  by  the  seed  of  the  woman. 

304.  What  could  Adam  and  Seth  teach  greater  or  better 
than  that  the  great  deliverer,  Christ,  was  promised  to  their' 
posterity?  And  this  is  quite  in  keeping  with  the  proper  prin- 
ciple to  be  observed  in  religious  instruction.  The  first  care 
should  ever  De  directed  to  the  first  table.  When  this  table  ia 
well  understood,  the  right  understanding  of  the  second  table 
will  soon  follow;  yea,  it  is  then  easy  to  fulfil  the  latter.  For 
how  is  it  possible  that,  where  pure  doctrine  is  taught,  where 
men  rightly  believe,  rightly  call  upon  the  name  of  Jehovah,  and 
rightly  give  thanks  unto  God,  the  second  and  inferior  fruits 
can  be  wanting? 

305.  In  this  manner  did  it  please  God  at  that  time  to  com- 
fort the  afflicted  church  of  the  godly  and  to  prevent  their  de- 


GENESIS  IV.  CAIN'S  MURDEE.  83 

spair  conoerning  the  future.  We  see  througliout  the  pages  of 
sacred  history  a  perpetual  succession  and  change  of  consola- 
tions and  afflictions,  Joseph  in  Egypt  keeps  alive  his  parents 
and  his  brethren  when  divinely  visited  by  famine.  After  this, 
when  these  people  were  oppressed  by  wicked  kings,  they  were 
again  delivered  from  their  cruel  bondage.  And  Cyrus  delivers 
them  when  captives  in  Babylon.  When  God  permits  his  own 
people  to  be  oppressed  by  the  violence  and  guile  of  the  devil 
and  the  world,  he  always  lifts  them  up  again  and  gives  them 
prophets  and  godly  teachers  to  restore  his  sinking  church,  and 
to  break  for  a  while  the  fury  of  Satan. 

306.  Furthermore,  it  is  the  intention  to  lay  down  a  logical 
definition  when  it  is  claimed  that  the  worship  of  God  does  not 
consist  in  ceremonies  devised  and  transmitted  by  men,  in  the 
erection  of  statues,  or  the  performance  of  other  sport  suggested 
by  reason,  but  in  calling  upon  the  name  of  Jehovah.  Worship 
in  its  truest  meaning,  well-pleasing  to  God,  and  subsequently 
made  mandatory  in  the  first  commandment,  embraces  the  fear 
of  God,  trust  in  God,  confession,  prayer  and  preaching. 

307.  The  first  commandment  of  the  Law  demands  faith, 
that  we  believe  God  is  the  only  helper  in  time  of  need,  Ps  9,  9. 
The  second  commandment  demands  confession  and  prayer, 
that  we  call  upon  the  name  of  Jehovah  in  times  of  peril  and 
give  thanks  unto  God.  The  third  commandment  requires 
that  we  teach  the  truth,  and  that  we  guard  and  defend  sound 
doctrine. 

These  are  the  true  and  appropriate  acts  of  the  worship  of 
God,  and  they  are  those  which  God  requires.  He  requires  not 
sacrifices  nor  money  nor  anything  of  the  kind.  As  regards 
the  first  table,  he  requires  that  we  hear,  consider  and  teach  the 
Word;  that  we  pray  to  God  and  fear  him. 

308.  Where  these  things  exist,  the  observances  and  works 
required  by  the  second  table  follow,  as  it  were,  of  their  own 
accord.  It  is  impossible  that  he  who  does  the  works  and  per- 
forms the  worship  of  the  first  table  should  not  do  and  perform 
those  of  the  second  table  also.  David  saith :  "His  delight  is  in 
the  law  of  Jehovah;  and  on  his  law  doth  he  meditate  day  and 
nig'ht.     And  he  shall  be  like  a  tree  planted  by  the  stream  of 


SI  LUTHEE  ON  SIN  AND  THE  FLOOD. 

water;  that  bringeth  forth,  its  fruit  in  its  season,  whose  leaf 
also  doth  not  wither."  Ps  1,  2-3.  These  things  are  evident 
consequences  of  the  right  worship  of  God,  according  to  the 
commandments  of  the  first  table.  He  who  believes  God,  who 
fears  God,  who  calls  upon  God  in  tribulation,  who  praises  God 
and  gives  thanks  unto  him  for  his  mercies,  who  gladly  hears 
the  Word  of  God,  who  continually  contemplates  the  works  of 
God,  and  who  teaches  others  to  do  the  same  things — do  you 
think  that  such  a  one  will  harm  his  neighbor,  or  disobey  his 
parents,  or  kill,  or  commit  adultery? 

309.  The  first  table,  therefore,  is  to  be  set  forth  first  of  all, 
and  instruction  as  regards  the  true  worship  is  to  receive  pre- 
cedence to  all  else.  This  means,  first  to  make  the  tree  good 
on  which  good  fruit  is  to  grow.  Now,  our  adversaries  take  the 
diametrically  opposite  course ;  they  want  to  have  the  good  fruit 
before  they  have  even  the  tree. 

310.  Moreover,  I  believe  that  about  this  time  there  was 
added  some  visible  ceremony  of  divine  worship,  for  God  is 
ever  wont  thus  to  do.  He  always  joins  with  the  Word  some 
visible  sign.  When  Abel  and  Cain  presented  their  offerings 
God  showed  by  a  visible  sign  from  heaven  that  he  had  respect 
unto  Abel  and  his  offering,  but  not  unto  Cain  and  his  offer- 
ing. And  so,  in  all  probability,  it  was  in  this  case  and  at  this 
time.  When  the  Church  began  to  flourish  and  the  Word  of 
God  was  publicly  taught  with  considerable  success,  God  added 
also  some  visible  sign,  that  the  Church  might  assuredly  know 
that  she  pleased  God. 

311.  But  whatever  that  sign  was,  whether  fire  from  heaven 
or  something  else,  God  withheld  it  until  the  third  generation, 
that  men  might  learn  to  be  content  with  the  Word  alone. 
Afterwards,  when  men  had  comforted  themselves  by  the  Word 
alone  against  the  Cainites,  in  all  tribulations,  God  of  his  great 
mercy  added  to  the  Word  some  visible  sign.  He  established 
a  place  and  appointed  persons  and  ceremonies  to  which  the 
Church  might  gather  for  the  exercise  of  faith,  for  preaching 
and  prayer.  By  means  of  these  things,  the  Word  or  the  first 
table  and  then  a  visible  sign  ordained'  of  God,  a  Church  is  con- 
stituted, in  which  men  undergo  discipline  through  teaching. 


GENESIS  IV.  CAIN'S  MURDER.  85 

hearing,  and  the  partaking  of  the  sacraments.  Then  upon 
tliese  things  will  assuredly  follow  the  works  of  the  second 
table,  which  are  acceptable,  and  acts  of  worship,  only  on  the 
part  of  those  who  possess  and  practice  the  first  table. 

312.  This  gift  of  God,  Moses  sets  forth  in  the  few  sliort 
words  of  the  text  before  us,  when  he  says,  "Then  began  men  to 
call  upon  the  name  of  Jehovah/'  For  this  beginning  to  call 
upon  the  name  of  Jehovah  was  not  on  tlie  part  of  the  Cainites, 
as  the  Jews  explained  the  passage,  but  on  the  part  of  the  godly 
posterity  of  Adam,  which  alone  was  then  the  true  Church.  If 
any  of  the  posterity  of  Cain  were  saved,  it  must  of  necessity 
have  been  by  joining  tliis  Church. 

313.  The  sum  of  the  first  four  chapters  of  Genesis'  is  that 
we  are  to  believe  in  a  resurrection  of  the  dead  after  this  life, 
and  a  life  eternal  through  the  Seed  of  the  woman.  This 
is  the  blessed  portion  of  the  godly,  of  them  that  believe,  who 
in  this  life  are  filled  with  afflictions  and  subject  to  injuries 
at  the  hands  of  all  men.  To  the  v^icked,  on  the  contrary, 
are  given,  as  their  portion,  the  riches  and  power  of  this  world, 
which  they  use  against  the  true  Church  of  God. 

In  the  first  chapter  it  is  shown  that  man  was  created  unto 
immortality,  because  he  was  created  "in  the  image  of  God.'' 

The  teaching  also  of  the  second  chapter  sets  forth  the  same 
thing,  "In  the  day  that  thou  eatest  thereof,  thou  shalt  surely 
die,"  It  follows  that  the  first  created  man  and  woman  could 
not  have  died  if  they  had  not  eaten  of  that  fruit.  By  their 
sin  of  eating  they  fell  from  immortality  to  mortality,  and  they 
begat  an  offspring  like  unto  themselves. 

In  the  third  chapter  immortality  is  set  forth  anew,  as  re- 
stored by  the  promise  of  the  Seed  of  the  woman. 

In  the  fourth  chapter  we  have  an  especial  example  of  im- 
mortality set  before  us  in  Abel,  who,  after  he  had  been  slain 
by  his  brother,  was  received  into  the  bosom  of  God,  who  tes- 
tified that  the  voice  of  the  blood  of  Abel  cried  unto  him  from 
the  ground. 

314.  And  the  fifth  dhapter,  which  now  follows,  is  expressly 
written  to  set  forth  the  immortality  of  Enoch,  who  was  taken 
up  into  heaven  by  the  Lord.     Although  the  following  chapter 


86  LUTHER  ON  SIN  AND  THE  TLOOD. 

is  necessaiy  as  a  chronicle  of  the  number  of  the  years  of  the 
generation  of  the  righteous,  yet  its  most  remarkable  feature 
is  its  record  ijhat  Enoch  did  not  die  like  Adam,  nor  was  slain 
like  Abel,  nor  carried  away,  nor  torn  to  pieces  by  lions  and 
bears,  but  was  taken  up  into  heaven  and  translated  into  immor- 
tality by  the  Lord  himself;  all  which  was  written  that  we 
might  believe  in  the  Seed  of  the  woman,  Christ  our  Redeemer 
and  Satan's  conqueror,  and  that  through  him  we  also  might 
expect  a  life  immortal  after  this  mortal  and  afflicted  life. 

315.  This  harmony  of  these  five  chapters  the  Jews  see  not, 
for  they  are  destitute  of  that  sun  which  sheds  light  upon  these 
things  and  makes  them  manifest;  which  sun  is  Christ,  by 
whom  we  have  the  remission  of  sins  and  life  immortal. 


CHAPTER.V. 


THE  BOOK  OF  THE  FIRST   GENERATIONS  OF  MAN,  AND 
THE   GLORY  OF   THE   CAINITES. 


A.    The   Book  of  the   First  Gen- 
erations of  Man^ 

1.  The  reasons  why  Moses 
records  the  generations  of 
Adam   1. 

2.  Why  he  so  particularly 
gives  the  years,  and  in  the 
case  of  each  patriarch  adds 
"and   he    died"    1-2. 

3.  Why  Enoch  is  placed  in  the 

records   of    the    dead    3-4. 

*  Was  Enoch  a  sinner,  and 
do  sinners  have  hope  of 
eternal    life    4. 

*  Of  death. 

a.  How  we  are  to  comfort 
ourselves  against  death 
5. 

b.  How  reason  views  death, 
and  how  the  best  hea- 
then philosophers  view- 
ed  it   6. 

c.  The  knowledge  the 
Scriptures  give  us  of 
death  6. 

4.  How  we  may  be  greatly 
profited  by  the  book  of  the 
generations  of  the  ancient 
world    7. 

5.  Why  the  book  of  the  gen- 
erations of  Cain  is  larger 
than   that   of   Seth's   7. 

*  How  terrible  that  both 
lines  were  totally  destroy- 
ed,  except   eight  persons   8. 


6      The   aim   of   Moses   in   writ- 
ing  this    book   of   the    gen- 
erations   of    Adam    9. 
*   The      glory      of      the      first 
world.  10. 

a.  What   was  this    glory   9-10. 

b.  Why  this  glory  was  re- 
vealed 10. 

c.  Profitable  and  interesting 
to    meditate    upon    it    11. 

d.  The  patriarchs  of  the  first 
world  the  most  holy  of  all 
martyrs    12. 

B.    The  Glory  of  the  Cainites. 
1.     The    Cainites    greatly    tor- 
mented   God's    Church,    es- 
pecially after  Adam's  death 

2.  To  what  end  their  hatred 
and  persecution  served  the 
holy   patriarchs   13. 

*  Why  Moses  did  not  record 
the  zeal  of  the  holy  fathers 
against  the  Cainites  14. 

*  Why  Moses  gives  such  a 
short  description  of  the 
deluge   15. 

*  The  character  of  the  first 
world   16. 

*  Luther's  lamentation  over 
the  character  of  the  last 
world;  its  approaching  de- 
struction, and  an  earnest 
prayer  to  God  16-18. 


I     THE  EECOEDS  OF  THE  GENERATIONS  OP  MAN 
AND  THE  GLORY  OF  THE  CAINITES. 

A.  The  Records  of  the   Generations  of  Man. 

V.  1.  This  is  the  hooh  of  the  generations  of  Adam. 

1.  This  chronicle  has  been  arranged  by  Moses  for  two  rea- 
sons. First,  on  account  of  the  promise  of  the  seed  made  to 
Adam;  and  second,  on  account  of  Enoch.  Moses  writes  still 
another  genealogy  in  the  tenth  (Chapter,  after  the  flood,  from  a 
far  different  motive  than  the  present.  In  the  present  chapter, 
he  gives  the  number  of  the  years  of  the  righteous  and  adds 


SS  LUTHER  ON  SIN  AND  THE  FLOOD. 

with  a  special  purpose  in  the  case  of  each  one,  the  words,  "and 
he  died." 

2.  This  little  phrase  may  at  first  thought  appear  super- 
fluous. After  the  historian  has  sard,  "All  the  days  that  Adam 
lived  were  nine  hundred  and  thirty  years,"  what  seems  to  be 
the  use  of  his  adding  the  few  words,  "and  he  died"?  The 
statement  as  to  the  number  of  his  years  connotes  also  the  time 
of  his  death;  for  had  he  lived  longer,  the  additional  years 
would  have  been  contained   in  the   enumeration. 

Moses,  however,  does  tliis  with  the  definite  purpose  of  point- 
ing out  the  unspeakable  wrath  of  God  against  sin,  and  the 
inevitable  punishment  of  it,  inflicted  by  him  on  the  whole 
human  race,  on  the  righteous  as  well  as  on  the  wicked.  So 
does  the  Apostle  Paul  pursue  his  argument,  drawn  from  this 
very  portion  of  the  Holy  Scripture:  "As  through  one  man 
sin  entered  into  the  world,  and  death  through  sin ;  and  so  death 
passed  upon  all  men,  for  that  all  sinned,"  Eom  5,  12.  This 
is  a  consequence  perpetuated  through  all  generations.  Adam 
died,  therefore  Adam  was  a  sinner.  Seth  died,  therefore  Seth 
was  a  sinner.  Infants  die,  therefore  infants  partake  of  sin 
and  so  are  sinners.  This  is  what  Moses  intends  to  set  forth 
when  he  says,  concerning  the  whole  line  of  patriarchs,  that, 
though  they  were  all  sanctified  and  renewed  by  faith,  yet, 
"they  died !" 

3.  Nevertheless,  from  this  line  of  the  dying  there  flames 
starlike  a  most  lovely  light  of  immortality  when  Moses  here 
records  concerning  Enoch  that  "he  was  not;"  that  is,  he 
no  longer  appeared  among  men,  and  yet  he  did  not  die  but 
was  taken  up  into  heaven  by  the  Lord  himself.  By  this  glo- 
rious fact  is  signified  tliat  the  human  race  is  indeed  condemned 
to  death  on  account  of  sin,  and  yet  the  hope  of  life  and  im- 
mortality is  left  us,  that  we  need  not  abide  in  death  forever." 

4.  For  this  cause  God  thought  it  needful,  not  only  that 
the  promise  of  life  should  be  given  to  the  original  world,  but 
that  immortality  should  be  demonstrated  by  an  object  lesson. 
Accordingly  Moses  said  of  each  patriarch  tbat  he  fulfilled  so 
many  years  of  life  and  "died" :  that  is,  suffered  the  punishment 
of  sin,  or,  was  a  sinner.     But  the  divine  historian  does  not  use 


GENESIS  V.   SETH  AND  HIS  SONS.  89 

these  expressions  concerning  Enoch.  Not  because  that  patri- 
arch was  not  a  sinner,  but  because,  even  unto  such  sinners  a^ 
he,  tliere  was  left  a  hope  of  eternal  life  through  the  blessed 
seed.  Therefore  all  the  patriarchs,  who  died  in  the  faith  of 
this  seed,  held  fast  the  hope  of  eternal  life. 

Enoch,  therefore,  is  the  second  object  lesson  by  which  God 
makes  it  manifest  that  it  is  his  will  to  give  unto  us  life  eternal 
after  this  life.  The  Lord  says  that  Abel,  who  was  killed  by  his 
brotJier,  still  lived,  and  that  his  voice  cried  from  the  ground. 
In  the  present  instance,  Enoch  is  taken  up  by  the  Lord  himself 
into  heaven. 

5.  We  will  not  despair,  therefore,  though  we  see  death,  de- 
rived from  Adam,  extend  to  every  one  of  the  whole  human 
race.  We  must,  indeed,  suffer  death  because  we  are  sinners. 
But  we  shall  not  abide  in  death.  We  rather  have  a  hope  in  a 
divine  purpose  and  providence  whereby  God  designs  our  deliver- 
ance from  death.  This  deliverance  has  begun  with  the  prom- 
ise of  the  blessed  seed,  and  'has  been  demonstrated  by  Abel  and 
Enoch  as  object  lessons.  Wherefore  we  possess  the  first  fruits 
of  immortality.  The  Apostle  Paul  says,  "For  in  hope  were 
we  saved,"  Eom  8,  24-.  Hope  saves  us  until  the  fullness  of 
immortality  shall  be  brought  unto  us  at  the  last  day,  when  we 
shall  see  and  feel  that  eternal  life  which  we  possessed  here  in 
faith  and  hope. 

6.  Now,  the  flesh  does  not  understand  this.  The  flesli 
judges  that  man  .dies  like  a  beast.  Men,  occupying  the  front 
rank  of  philosophers  have  felt  accordingly  that  by  death  the 
soul  is  separated  and  delivered  from  the  prison  of  the  body,  to 
mingle,  free  from  all  bodily  infirmities,  in  the  assembly  of  tlie 
gods.  Such  was  the  immortality  'dreamed  of  by  the  philoso- 
phers, though  steadfastness  of  grasp  and  of  vision  was  out  of 
the  question.  The  Holy  Scriptures,  however,  teach  differently 
concerning  the  resurrection  and  eternal  life;  they  place  this 
hope  so  plainly  before  our  eyes  as  to  leave  no  room  for  doubt. 

7.  Next  in  order,  we  find  in  this  chapter  a  reflection  of  the 
condition  of  the  primitive  world.  The  ten  antediluvian  patri- 
archs belonging  to  the  lineage  of  Christ,  with  their  descend- 
ants, are  enumerated.     Nor  is  it  a  useless  study  to   put   these 


90  LUTHEE  ON  SIN  AND  THE  FLOOD. 

data  before  one's  eyes  on  paper,  according  to  the  directions 
given  by  Moses,  to  see  who  the  patriarchs  were,  who  were  their 
contemporaries,  and  how  old  they  became,  as  I  have  taken  the 
time  to  do.  Cain  also  has  his  line,  as  Moses  has  shown  in  the 
preceding  chapter,  and  I  have  no  doubt  that  the  posterity  of 
Cain  was  far  more  nimierous  than  that  of  righteous  Seth, 

8.  Prom  these  two  families,  as  from  roots,  was  the  world 
peopled,  do^vn  to  the  deluge,  in  which  both  branches,  with  their 
two  classes  of  descendants  (that  is,  the  posterity  of  the  wicked 
and  that  of  the  righteous)  were  rooted  out  of  the  earth,  eight 
souls  only  being  left,  and  even  among  them  one  was  wicked. 
Accordingly,  as  in  this  chapter  a  magnificent  picture  of  the 
primeval  world  is  presented  to  our  view^  so  we  behold  also  the 
incalculable  wrath  of  God,  and  the  horrible  event  of  the  re- 
duction of  the  total  offspring  of  these  patriarchs  to  eight  souls. 

9.  We  will  reserve  this  awful  record  for  its  proper 
time  and  place.  Let  us  now  do  that  which  Moses  does 
in  the  present  chapter,  who  wants  us  to  consider  the  exceeding 
splendor  of  this  primeval  age  of  the  world.  Adam  lived  be- 
yond the  age  of  his  grandson  Enoch,  and  died  but  a  short 
time  before  Koah  was  bom.  A  hundred  and  twenty  years 
only  intervened  between  the  death  of  Adam  and  the  birth  of 
Noah.  Seth  died  only  fourteen  years  before  Noah's  birth. 
Enosh  and  the  rest  of  the  patriarchs,  except  Enoch,  lived  at 
the  same  time  with  Noah.  Thus  by  a  comparison  of  the  fig- 
ures, we  shall  ascertain  that  quite  a  number  of  gray-headed, 
patriarchs,  of  whom  one  lived  seven  hundred,  and  another 
nine  hundred  years,  were  contemporaries,  and  teaching  and 
governing  the  Church  of  the  godly, 

10.  The  exceeding  glory  of  the  primitive  world  consists 
in  this,  that  it  contained'  so  many  good  and  wise  and  holy 
men.  We  are  by  no  means  to  think  that  all  these  are  merely 
common  names  of  plain  and  simple  men.  They  were  the  great- 
est heroes  and  men  of  renown  that  the  world  ever  witnessed,  next 
to  Christ  and  John  the  Baptist.  In  the  last  day  we  shall 
behold  and  admire  the  real  majesty  of  all  these  worthies,  and 
then  we  shall  truly  behold  the  mighty  deeds  wMeh  these 
mighty   men   wrought.     Yes,   it  will   then  be   made   manifest 


GENESIS  V.   SETH  AND  HIS  SONS.  91 

what  Adam  did,  what  Seth  did,  what  Methuselah  did,  and  the 
others;  what  they  suffered  from  the  old  serpent;  how  they 
comforted  and  fortifie^d  themselves,  by  their  hope  in  the  prom- 
ised seed,  against  all  the  harm  and  violence  of  the  world, 
that  is,  of  the  Cainites;  what  craft  they  experienced;  what 
injuries  and  hatred  and  contempt  they  bore  for  the  glory  of 
the  blessed  seed  to  be  born  from  their  lineage.  We  are  as- 
suredly not  to  imagine  that  these  great  and  holy  men  lived 
without  severe  afflictions  and  innumerable  crosses.  All  these 
things,  I  say,  shall  be  revealed  at  the  last  day. 

11.  And  it  is  an  undertaking,  as  I  said,  full  of  profit  and 
pleasure  now  to  contemplate  with  our  minds,  as  with  open 
eyes,  that  happy  age,  in  which  so  many  patriarchs  lived  con- 
temporaneously, nearly  all  of  whom,  except  Noah,  had  seen 
and  known  their  first  father,  Adam. 

B.  The  Glory  of  the  Cainites. 

12.  Also  the  Cainites  had  their  glory.  Among  them  were 
men  most  eminent  in  the  liberal  arts,  and  the  most  consum- 
mate hypocrites,  who  gave  the  true  Church  a  world  of  trouble, 
and  harassed  the  holy  patriarchs  in  every  possible  way.  We 
may  justly  call  all  those  who  were  thus  oppressed  by  them 
most  holy  martyrs  and  confessors.  The  Cainites,  as  Moses 
before  intimated,  very  soon  surpassed  the  other  descendants  of 
Adam  in  numbers  and  activity.  Although  they  were  com- 
pelled to  revere  their  father  Adam,  yet  they  adopted  all  pos- 
sible means  of  oppressing  the  Church  of  the  godly,  and 
especially  so  after  the  death  of  the  first  patriarch,  Adam.  By 
such  wickedness,  these  Cainites  helped  to  bring  on  the  flood 
as  retribution. 

13.  This  power  and  malice  of  the  Cainites  caused  the  holy 
patriarchs  to  teaoh  and  instruct  their  Churc'h  with  increased 
zeal  and  industry.  What  numerous  and  powerful  sermons 
may  we  suppose  were  preached  by  them  in  the  course  of  these 
most  eventful  years !  There  is  no  doubt  that  both  Adam  and 
Eve  testified  of  their  original  state  of  innocence,  described 
the  glory  of  paradise  and  warned  their  posterity  to  beware 
of  the  serpent,  who,  by  tempting  them  to  sin,  had  caused  all 
these  great  evils.  How  constant  may  we  suppose  them  to  have 


92  LUTHER  ON  SIN  AND  THE  FLOOD. 

been  in  explaining  the  promise  of  the  blessed  seed!  How 
earnestly  must  they  have  exhorted  the  hearts  of  their  follow- 
ers to  be  moved  neitlier  by  the  splendor  of  the  Cainites  nor 
by  their  own  afflictions. 

14.  All  these  particulars  Moses  omits  to  record,  both  be- 
cause they  eould  not  be  described  on  account  of  their  infinite 
variety  of  detail  and  because  the  revelation  of  them  is  re- 
served for  that  great  day  of  deliverance  and  glory ! 

15.  Likewise  the  flood,  in  spite  of  its  horror,  is  described 
with  the  greatest  brevity  because  he  wished  to  leave  suoh 
things  to  the  meditation  of  men. 

16.  For  the  same  reasons  Moses  has  purposely  given  us, 
in  these  first  five  chapters,  as  briefly  as  possible,  a  picture  of 
the  original  and  primeval  world.  It  was  an  admirahle  con- 
dition of  life,  and  yet  that  primeval  age  contained  a  multitude 
of  the  worst  of  men,  in  consequence  not  more  than  "eight 
souls"  were  saved  from  the  destroying  flood!  What  then, 
may  we  conclude,  will  be  the  state  of  things  hefore  the  last 
day  shall  come,  seeing  that  even  now,  imder  the  revealed  light 
of  the  Gospel,  there  is  found  so  great  a  host  of  despisers  of 
it  that  there  is  cause  to  fear  that  they  will  fill  the  world 
ere  long  with  errors  and  prevail  to  the  extinction  of  the  Word 
altogether. 

17.  Awful  is  the  voice  of  Christ  when  it  utters  the 
words,  "Nevertheless,  when  the  Son  of  man  cometh,  shall  he 
find  faith  on  the  earth?  Lk  18,  8.  And  in  Matthew  24,  37-38, 
our  Lord  compares  the  last  days  with  the  days  of  IsToah.  These 
utterances  of  oiir  Lord  are  indeed  most  awful.  But  the 
world,  in  its  security  and  ingratitude,  is  a  despiser  of  all  the 
threats  as  well  as  all  the  promises  of  God.  It  abounds  in 
iniquities  of  every  kind  and  becomes  daily  more  corrupt. 
From  the  time  that  the  popes  ceased  to  rule  among  us,  who 
had  ruled  the  whole  world  by  means  of  the  mere  dread  of  their 
vengeance,  sound  doctrine  has  been  despised,  and  men  have 
degenerated  into  all  but  brutes  and  beasts.  The  number  of 
holy  and  godly  preachers  of  the  Word  is  becoming  less  and 
all  men  are  indulging  their  desires.  The  last  day,  however, 
shall  assuredly  come  upon  the  world  as  a  thief,  and  will  over- 


GENESIS  V.    SETH  AND  HIS  SONS. 


93 


take  tliese  men  in  all  their  securit}^,  and  in  the  indulgence  of 
their  ambition,  tyrannj^,  lust,  avarice,  and  vices  of  every  kind. 
18.  And  let  it  be  remembered  that  it  is  Christ  himself  who 
has  foretold  these  things,  and  we  can  not  possibly  imagine 
that  he  would  lie.  If  the  primitive  world,  which  contained 
so  mighty  a  multitude  of  the  greatest  patriarchs,  was  so 
wholly  corrupted,  what  may  we  not  have  cause  to  dread  in 
the  weakness  of  our  nature?  May  the  Lord  our  Grod  grant 
that  we  may  be  gathered,  as  soon  as  possible,  in  the  faith  and 
confession  of  his  Son  Jesus  Christ,  unto  these  our  fathers; 
yea,  if  it  please  him,  that  we  may  die  within  the  next  twenty 
years,  and  not  live  to  see  the  miseries  and  calamities,  both 
temporal  and  spiritual,  of  the  last  time !     Amen ! 

II.     ADAM   AND   HIS   SON   SETH. 


1.  The  name  Adam,  and  why 
given  to  the  first  man  19. 

2.  The  Jews'  fables  of  Adam's 
cohabitation    with    Eve    20. 

*  Purity  of  doctrine  cannot 
be  expected  from  the  Jews 
20. 

3.  Wliy  Moses  so  carefully 
describes  the  times  of 
Adam  21. 

4.  Why  it  is  said  of  Adan> 
that  he  was  created  in  the 
likeness    of    God    21-23. 

*  The  likeness   of  God. 

a.  The  difference  between  "Ze- 

lem"    and    "Demuth"    22-23. 

b.  How  the  likeness  of  God 
was  lost  and  how  it  is  re- 
stored 24. 

c.  Whether  it  can  be  fully  re- 
stored in  this  life  25. 

5.  The  prating  of  the  rabbins 
about  the  name  Adam  26. 

*  Why  Moses  here  mentions 
the  blessing  27. 

*  Why  he  did  not  refer  to 
the  blessing  in  the  descrip- 
tions of  Cain  and  Abel  28. 

6.  How  long  it  was  before 
Adam  begat  Seth   29. 

*  Abel's  age  when  murdered 
29. 

7.  How  and  why  Adam  mourn- 

ed so  long  for  his  son  Abel, 
and  therefore  refrained 
from  bearing  children  29- 
30. 

S.  The  Jews'  fable  of  Adam's 
vow  of  chastity  refuted  30. 

9.      How  we  are  to  understand 
that  Adam   begat   a  son   In 
his  own  likeness   31. 
10.      Whether   Adam's    son    Seth 
had  God's  likeness   31. 


11.  How  Adam  acquired  again 
the    lost    image    32. 

12.  How  Seth  secured  the  like- 
ness   of   God   32. 

13.  Why  Adam  gave  his  son 
the  name  Seth;  its  mean- 
ing   33. 

*  The  long  lives  of  the  first 
men. 

a.  Longevity  a  part  of  the 
happy  state  of  the  first 
world    34. 

b.  The  causes  of  such  long 
lives    34-35. 

*  Men's  bodies  were  much 
stronger  and  healthier 
than   ours    35. 

c.  Whether  the  climate,  food 
and  holy  living  contributed 
to  this  end  36-37. 

*  The  creatures  given  to 
man  for  food  after  the 
flood  were  inferior  to 
those  .before,  and  they 
injured  the  body  more 
than    nourished    it    37. 

d.  Luther's  thoughts  on  this 
theme  38. 

14.  Which   is   the   first   or   chief 

branch    born      from      Adam 
and  Eve   39. 

15.  How  long  Adam  lived  after 

Seth's   birth   39. 

*  The  glory  of  the  first 
world  40. 

*  The  histories  of  the  first 
world  were  most  excellent, 
but  they  were  destroyed  in 
the  flood  41. 

*  EVe's  age  and  experiences 
42. 

*  The  age  of  the  first  world 
is  called  the  golden  age 
43. 


0-t  LUTHER  ON  SIN  AND  THE  FLOOD. 

II.   ADAM  AND  HIS  SON  SETH. 

V.  la.  This  is  the  booh  of  the  generations  of  Adam. 

19.  "Adam/'  as  will  be  stated  further  on,  is  the  common 
name  of  the  whole  human  race,  but  it  is  applied  to  the  first 
man  more  expressly  as  an  appellation  of  dignity,  because  he  was 
the  source,  as  it  were,  of  the  whole  human  family.  The  He- 
brew word  sepher,  "a,  book/'  is  derived  from  saphar,  which 
signifies  "to  narrate"  or  "to  enumerate."  Wherefore  this 
narration  or  enumeration  of  the  posterity  of  Adam  is  called 
"the  book  of  the  generations  of  Adam." 

V.  lb.  In  the  day  that  God  created  man,  in  the  likeness  of 
God  made  he  him. 

30.  This  clause  of  the  sacred  text  has  induced  the  blind 
Jews  to  fable  that  Adam  slept  with  Eve  as  his  wife  in  para- 
dise on  the  same  day  in  which  he  was  created,  and  that  she 
conceived  in  that  same  day.  Fables  of  this  kind  are  numerous 
among  them,  nor  may  anything  sound  or  pure  in  the  matter 
of  scriptural  interpretation  be  expected  of  them. 

21.  The  intent  of  Moses,  in  this  clause,  is  to  record  the 
complete  age  of  Adam,  and  to  number  the  days  of  his  life 
from  the  day  of  his  creation,  and,  at  the  same  time,  to  show 
that  before  Adam  there  was  no  generation.  G-eneration  is  to 
be  clearly  distinguished  from  creation.  There  was  no  gen- 
eration before  Adam,  but  creation  only.  Adam  and  Eve 
Avere  not  born  but  created,  and  that  directly  by  God  himself. 
Moses  adds,  "In  the  likeness  of  God  made  he  him."  We  are  to 
understand,  then,  that  when  he  afterwards  mentions  that 
Adam  begat  Seth,  he  numbers  his  years  from  the  very  day  of 
his  creation. 

22.  In  respect  to  Adam's  having  been  made  in  the  like- 
ness of  God,  we  have  shown  above  in  its  place  what  that  "like- 
ness" of  God  was.  Although  almost  all  commentators  under- 
stand the  expressions,  "the  likeness  of  God/'  and  "the  image 
of  God/'  to  mean  one  and  the  same  thing,  yet  so  far  as  I  have 
been  able  from  careful  investigation  to  reach  a  conclusion, 
there  is  a  difference  between  the  two  terms.  Zelem  properly 
signifies  "an  image/'  or  "figure,"  as  when  the  Scripture  says, 
Ye  shall  break  down  their  images,  Ex.  23,  24,  in  which  pas- 


GENESIS  V.    SETH  AND  HIS  SONS.  95 

sage  the  original  term  signifies  nothing  more  than  the  figures, 
or  statues,  or  images  erected  by  men.  But  demuth  signifies  "a 
likeness/^  or  "the  perfectness  of  an  image."  For  instance, 
when  we  ispeak  of  a  lifeless  image,  such  as  that  which  is  im- 
pressed on  coins,  we  say,  This  is  the  image  of  Brutus  or  of 
Csesar.  That  image,  however,  does  not  reproduce  the  like- 
ness, nor  exhibit  every  single  feature. 

23.  Accordingly,  when  Moses  says  that  man  was  created 
also  in  the  likeness  of  God,  he  points  out  that  man  resembles 
God  not  only  in  the  possession  of  reason,  or  of  intellect  and 
will,  but  that  he  has  also  the  likeness  of  God,  that  is,  a  will 
and  an  intellect,  with  which  he  knows  God  and  wills  what  he 
wills. 

24.  If  man,  having  been  created  both  "in  the  image"  and 
"in  the  likeness"  of  God,  had  not  fallen,  he  would  have  lived 
forever,  full  of  joy  and  gladness,  and  would  have  possessed  a 
will  joyfully  eager  to  obey  the  will  of  God.  But  by  sin  both 
this  "likeness"  and  this  "image"  were  lost.  They  are,  how- 
ever, in  a  measure,  restored  by  faith,  as  we  are  told  by  the 
apostle.  Col  3,  10;  Eph  4,  24.  For  we  begin  to  know  God, 
and  the  spirit  of  Christ  helps  us,  so  that  we  desire  to  obey 
the  commandments  of  God. 

25.  Of  these  blessed  gifts  we  possess  only  the  first-fruits. 
This  new  creation  within  us  is  only  as  yet  begun;  it  is  not 
perfected  here  in  the  flesh.  The  will  is  in  some  measure 
stirred  to  praise  God,  to  give  him  thanks,  to  confess  sin,  and 
to  exercise  patience,  but  all  this  is  only  the  first-fruits.  The 
flesh,  obeying  the  law  of  its  nature,  still  follows  the  things  of 
the  flesh,  while  it  opposes  the  things  of  God.  The  result 
is  that  the  restoration  of  such  gifts  in  us  is  only  in  the  in- 
itial stage;  but  the  full  tithe  of  this  likeness  in  all  its  perfec- 
tion shall  be  rendered  in  the  future  life,  when  the  sinful  flesh 
shall  have  been  destroyed  by  d'eath. 

V.  2.  Male  and  female  created  he  them,  and  hlessed 
them,  and  called  their  name  Adam,  in  the  day  when  they  were 
created. 

26.  I  have  above  observed  that  the  general  name  "Adam" 
was  applied  to  Adam  alone,  by  reason  of  his  superiority.     I 


96  LUTHER  ON  SIN  AND  THE  FLOOD. 

omit  to  mention  those  vagaries  of  the  rabbins,  who  say  that  no 
man  can  be  called  "Adam"  unless  he  has  a  wife.  Likewise,  no 
woman  can  be  called  "Adam"  unless  married.  The  thought 
may  have  been  drawn  from  the  teachings  of  the  fathers,  but 
the  Jews  have  corrupted  it  by  their  foolish  fancies  and  opinions. 

37.  Moses  aims  to  show  this  blessing  was  not  taken  from 
man  because  of  his  sin,  since  the  blessing  of  bearing  children 
and  ruling  them  continued  with  Cain  though  he  had  murdered 
his  brother. 

28.  Moses  mentions  not  Abel,  for  he  had  died  without  an 
heir  and  is  presented  to  us  as  an  example  of  the  resurrection 
of  the  dead.  Neither  is  Cain  mentioned,  who  because  of  his 
sin  was  cut  off  from  the  true  Church. 

39.  Scripture  says  nothing  of  what  Adam  and  Eve  did 
during  the  one  hundred  years.  Some  of  our  writers  add  a 
hundred  years  longer  Adam  should  have  lived  with  Eve  before 
Cain  slew  his  brother  Abel,  which  makes  Adam  two  hundred 
and  thirty  years  of  age  when  Seth  was  born.  It  seems  to  me 
plausible  that  the  godly  parents  passed  one  hundred  years  in 
sorrow  and  mourned  the  great  dishonor  that  befell  their  fam- 
ily. After  Adam  was  expelled  from  paradise  did  he  first  beget 
children,  sons  and  daughters,  who  were  like  him,  and  Abel 
was  perhaps  thirty  years  of  age  when  he  was  slain.  It  appears 
the  children  were  not  much  younger  than  their  parents,  who 
were  not  born,  but  created. 

30.  I  believe,  accordingly,  that  the  godly  parents  indulged 
their  grief,  and  abstained  from  connubial  intercourse.  This  ab- 
stinence, however,  was  not  maintained  with  the  intent  which 
the  Jews  fable,  who  absurdly  affirm  that  Adam  vowed  per- 
petual chastity,  like  our  monks,  and  that  he  would  still  have 
kept  his  vow  had  he  not  been  commanded  by  an  angel  from 
heaven  to  live  together  with  his  wife.  Such  a  story  as  this 
is  only  fit  to  be  told  to  a  Eoman  pontiff  of  the  age  of  forty, 
who  alone  is  worthy  of  listening  to  such  fables.  No,  Adam  was 
not  so  wicked  as  thus  to  refuse  the  gift  and  command  of  God ! 
Such  abstinence  would  have  been  taking  vengeance  on  himself 
for  the  grief  he  had  endured,  and  it  would  have  meant  to  re- 


GENESIS  V.    SETH  AND  HIS  SONS.  97 

ject  the  gift  of  that  blessing  which  God  had  been  pleased  to 
leave  to  nature  even  in  its  fallen  state. 

Moreover,  this  was  a  matter  not  left  in  the  power  of  Adam. 
As  Moses  has  clearly  shown,  God  had  created  him  a  male.  He 
had,  therefore,  need  of  a  female,  or  wife,  because  the  instinct 
of  procreation  vv^as  implanted  in  his  nature  by  God  the  Creator, 
himself.  If  therefore  Adam  abstained,  he  did  so  for  a  reason 
only,  intending  to  return  to  his  Eve  after  giving  vent  to  his 
grief  for  a  time. 

31.  Moses  here  expressly  adds,  concerning  Adam,  that  he 
"begat  a  son  in  his  own  likeness,  after  his  image."  Theologians 
entertain  various  opinions  as  to  the  real  meaning  of  those  ex- 
pressions. The  simple  meaning  is,  that  Adam  was  created  "in 
the  image"  and  "after  the  likeness"  of  God,  or  that  he  was  the 
image  of  God,  created,  not  begotten ;  for  Adam  had  no  parents. 
But  in  this  "image  of  God"  Adam  continued  not;  he  fell  from 
it  b}^  sin.  Seth,  therefore,  who  was  afterwards  born,  was  begot- 
ten, not  after  the  image  of  God,  but  after  the  imago  of  his 
father  Adam.  That  is,  he  was  altogether  like  Adam;  he  re- 
sembled his  father  Adam,  not  only  in  his  features,  but  he  was 
like  him  in  every  way.  He  not  only  had  fingers,  nose,  eyes, 
carriage,  voice,  and  speech,  like  his  father,  but  he  was  like  him 
in  everything  else  pertaining  to  body  and  soul,  in  manners, 
disposition,  will  and  other  points.  In  these  respects  Seth 
did  not  bear  the  image  of  God  which  Adam  possessed  origin- 
ally, and  which  he  lost ;  but  he  bore  the  likeness  of  Adam,  his 
father.  But  this  likeness  and  im.age  were  not  of  God  by  crea- 
tion, but  of  Adam  by  generation. 

32.  Now,  this  image  included  original  sin,  and  the  punish- 
ment of  eternal  death  on  account  of  sin,  which  God  inflicted 
on  Adam.  But  as  Adam,  by  faith  in  the  seed  that  was  to 
come,  recovered  the  image  of  God,  which  he  had  lost,  so  Seth 
also  recovered  the  same  after  he  grew  up  to  man's  estate;  for 
God  impressed  again  his  own  "likeness"  upon  him  through  the 
Word.  Paul  refers  to  this  wlien  he  says  to  the  Galatians,  "My 
little  children,  of  whom  I  am  again  in  ti-avail  until  Christ  be 
formed  in  you,"  Gal    4,  19. 

33.  Of  the  name  Seth  I  have  spoken  above.     It    denotes 


98  LUTHER  ON  SIN  AND  THE  FLOOD. 

commanid,  and  voices  the  sentiments  of  one  praying  and  prophe- 
sying good  news,  as  if  Adam  had  said :  "Cain  has  not  only  him- 
self fallen,  but  also  caused  his  brother  to  fall.  May  God,  there- 
fore, grant  that  this  my  son  Seth  shall  stand  as  a  firm  founda- 
tion which  Satan  shall  not  overthrow."  Such  blessing  or  prayer 
is'  implied  in  the  name. 

V.  4-5.  And  the  days  of  Adam  after  lie  hegat  Seth  were 
eight  hundred  years  and  he  hegat  sons  and  daughters.  And 
all  the  days  that  Adam  lived  were  nine  hundred  and  thirty 
years    and  he  died. 

34.  This  is  another  part  of  the  happiness  of  that  age,  that 
men  attained  to  so  long  life.  Such  longevity,  when  compared 
with  the  length  of  our  lives,  seems  quite  incredible.  A  ques- 
tion naturally  arises  as  to  the  cause  and  theory  of  such  old 
age.  I  am  not  at  all  displeased  with  the  reasons  assigned  by 
some,  that  the  constitutions  of  men  were  then  far  better  than 
ours  are  now,  and  also  that  all  things  then  used  for  food  were 
more  healthful  than  those  now  used.  To  these  particulars  we 
must  add  that  important  requisite  for  a  long  life,  the  greatest 
moderation  in  the  use  and  enjoyment  of  food.  To  what  extent 
the  latter  conduces  to  health,  is  needless  to  explain. 

35.  Though  the  body  was  sounder  than  at  present,  yet  the 
general  vigor  and  strength  of  limb  which  men  had  in  paradise 
before  the  advent  of  sin,  had  passed  away.  It  is  true,  however, 
that  their  bodily  well-being  was  enhanced  when,  after  the  fall, 
they  were  renewed  and  regenerated  through  faith  in  the  prom- 
ised seed.  For  the  same  reason,  also,  sin  was  weakened  through 
faith  in  the  seed.  As  for  us,  we  have  lost  their  strength  and 
vigor  just  in  proportion  as  we  have  departed  from  their  right- 
eousness. 

36.  With  reference  to  food,  who  cannot  easily  believe  that 
one  apple,  in  that  primeval  age,  was  more  excellent  and  afforded 
a  greater  degree  of  nourishment  than  a  thousand  in  our  time? 
The  roots,  also,  on  which  they  fed,  contained  infinitely  more  fra- 
grance, virtue  and  savor,  tlian  they  possess  now.  All  these  con- 
ditions, but  notably  holiness  and  righteousness,  the  exercise  of 
moderation,  then  the  excellence  of  the  fruit  and  the  salubrity 
of  the  atmosphere — all  these  tended  to  produce  longevity  till  the 


GENESIS  V.    SETH  AND  HIS  SONS.  99 

time  came  for  the  establishment  of  a  new  order  by  G-od  which, 
resulted  in  a  decided  reduction  of  the  length  of  man's  life. 

37.  Now,  if  we  turn  to  consider  thoughtfully  our  present 
mode  of  life^  we  find  that  we  are  much  more  corrupted  than 
nourished  by  the  meat  and  drink  we  consume.  In  addition  to 
the  immoderation  characterizing  our  life,  how  much  have  the 
fruits  themselves  lost  in  excellence?  Our  first  parents  lived 
moderately,  and  chose  only  those  things  for  their  meat  and 
drink  calculated  to  nourish  and  refresh  their  bodies.  There  can 
be  no  doubt  that  after  the  deluge  all  the  fruits  of  the  earth 
deteriorated  greatly.  Even  so,  in  our  own  age,  we  find  all 
things  deteriorate.  The  Italian  wines  and  fruits  differ  no  more 
from  our  own  at  the  present  day  than  the  fruits  before  the 
deluge  differed  from  those  produced  amid  that  brackishness 
and  foulness  made  by  the  sea. 

38.  These  causes,  with  others  which  many  assign  for  the 
great  longevity  of  the  primeval  patriarchs,  I  by  no  means  dis- 
approve. But  this  one  reason  is  quite  sufficient,  in  my  opinion, 
that  it  pleased  God  to  give  them  such  length  of  life  in  the  best 
part  of  the  world.  Yet  we  see,  as  Peter  strikingly  says,  that 
God  willed  not  to  spare  the  old  world,  no,  not  even  the  angels 
in  heaven  that  sinned;  so  horrible  a  thing  is  sin.  Sodom  and 
Gomorrah  were  the  choicest  portion  of  the  earth,  and  yet,  on 
account  of  sin,  they  were  utterly  destroyed.  In  the  same  man- 
ner the  Holy  Scriptures  everywhere  set  forth  the  greatness  of 
sin,  and  exhort  to  the  fear  of  God. 

39.  We  have  now  the  root,  or  rather  the  source,  of  the 
human  race,  namely  Adam  and  his  Eve.  From  these  Seth  is 
born,  the  first  branch  of  this  tree.  But  as  Adam  lived  eight 
hundred  years  after  the  birth  of  Seth,  Adam  saw  himself  in 
possession  of  numerous  progeny.  This  was  the  period  of  the 
restoration  of  righteousness  through  the  promise  of  the  seed  to 
come.  Afterwards,  however,  when  men  increased,  and  the  sons 
of  God  mingled  with  the  daughters  of  men,  the  world'  gradually 
became  corrupt,  and  the  majesty  of  the  holy  patriarchs  becam? 
an  object  of  contempt. 

40.  It  is  an  attractive  sight,  to  view  the  number  of  gray- 


100  LUTHER  ON  SIN  AND  THE  FLOOD. 

headed  patriarclis  living  at  the  same  time.  Only  a  little  cipher- 
ing is  required  to  do  it.  If  you  compute  carefully  the  years  of 
our  first  parent,  Adam,  you  will  see  that  he  lived  over  fifty 
years  with  Lameeh,  Noah's  father.  Accordingly,  Adam  saw  all 
his  descendants  down  to  the  ninth  generation,  having  an  al- 
most infinite  number  of  sons  and  daughters.  These,  however. 
Moses  does  not  enumerate,  being  satisfied  to  number  the  trunk 
and  the  immediate  branches  down  to  Noah. 

41.  There  were,  without  doubt,  in  this  mighty  multitude, 
many  very  distinguished  saints,  whose  history,  if  we  possessed 
it,  would  exceed  in  marvelousness  all  the  histories  of  the  world. 
Compared  with  it,  the  exodus  of  the  children  of  Israel  from 
Egypt,  their  passage  through  the  Eed  Sea  and  through  Jordan. 
their  captivities  and  returns,  would  be  as  nothing.  But  as  the 
primeval  world  itself  perished,  so  did  its  history.  In  conse- 
quence, the  first  place  in  the  annals  of  history  belongs  to  the 
account  of  the  flood,  in  comparison  with  which  the  others  are 
only  as  sparks  to  the  fire.  Of  the  former  world  we  have  notic- 
ing but  names,  but  these  are,  so  to  speak,  great  histories  in 
miniature. 

42.  It  is  probable  that  also  Eve  lived  to  the  age  of  800 
years  and  saw  this  great  posterity.  What  must  have  been  her 
concern,  how  great  her  labors,  how  devoted  her  toils,  in  visit- 
ing, in  teaching,  and  in  training  her  children  and  grandchil- 
dren. And  what  must  have  been  her  crosses  and  sighs,  when 
the  generation  of  the  Cainites  opposed  with  so  much  determina- 
tion the  true  Church,  although  some  of  them  were  even  con- 
verted by  the  uncovenanted  mercy  of  God. 

43.  Truly  that  primeval  time  was  a  "golden  age,"  in  com- 
parison with  which  our  present  age  is  scarcely  worthy  of  being 
called  the  age  of  mud.  During  those  primeval  centuries,  there 
lived  at  the  same  time  nine  patriarchs,  together  with  their  pos- 
terities, and  all  of  them  in  harmony  concerning  the  faith  in 
the  blessed  seed !  All  these  glorious  things  Moses  just  men- 
tions, but  does  not  explain ;  otherwise  this  would  be  the  history 
of  histories. 


GENESIS  V.    SETII  AND  HIS  SONS. 
III.     ENOCH. 


101 


1.  Why  Moses  writes  the  his- 
tory of  Enoch  and  not  that 
of  the  other  patriarchs  be- 
fore the   flood   43-45. 

2.  How  it  is  to  be  understood 
that  Enoch  led  a  g'odly  life 
and  how  the  monks  inter- 
pret  this  falsely   46. 

3.  Enoch's  prophecy  cited 
by  Judas  and  where  Judas 
received    it    47. 

4.  Enoch's  exceptional  cour- 
age and  how  he  opposed 
Satan  and  the  world  48. 

5.  The  length  of  time  he  led 
a  godly  life;  and  Moses 
justly   praises   him   49. 

6.  Why  Enoch  is  so  greatly 
praised    50. 

7.  The  tenor  of  his  preach- 
ing   51. 

8.  He  by  no  means  led  the 
life  of   a   monk   51. 

9.  How  he  was  missed.  "He 
was   not"    52. 

•  Enoch's  ascension  a  proof 
of  the  resurrection  of  the 
dead    52. 

10.  The  effect  of  his  ascen- 
sion upon  his  father  and 
grandfather  53-55. 

11.  Whether  the  other  patri- 
archs living  then  at  once 
knew  that  he  ascended; 
and  how  such  news  affect- 
ed them   54-56. 

•  The  cross  must  always 
precede   consolation    54. 

12.  Why    God    took   Enoch    55. 

•  The  news  of  Enoch's  as- 
cension must  have  quick- 
ened the  holy  patriarchs 
56. 

13.  Enoch's  ascension  a  sign 
that  a  better  life  is  offered 
to   man   57. 

14.  How  Enoch  walked  and 
lived    before    God    58. 

15.  Enoch  a  man  as  we  are 
and  yet  God  took  him  58. 

•  The  great  sorrow  of  the 
patriarchs  at  Enoch's  dis- 
appearance and  their  great 
joy  over  such  an  experi- 
ence  59. 

•  Seth  at  the  time  was  high 
priest,  old  and  tired  of 
life,    and    died    soon    after 


Enoch    was    taken    60-63. 

*  What  Luther  would  do  if 
he  knew  in  advance  the 
day    of    his    death    61. 

*  This  temporal  life  full  of 
want    and    misery    62. 

*  The  results  of  Seth's 
preaching  after  Enoch's 
ascension   63. 

*  The  longing  of  the  holy 
fathers  for  eternal  life, 
and  how  it  should  serve  us 
64. 

*  Lamentation  over  the 
great  corruption  inherent 
in    our    flesh    65. 

16.  Enocli's  ascension  was 
great  comfort  to  the  holy 
patriarchs  in  meeting 
death    66. 

*  Of    death. 

a.  It  is  not  death  to  believ- 
ers,  but  a  sleep  66. 

b.  In  what  way  death  is  a 
punishment  of  sin,  and 
how  it  is  sweetened  67. 

*  Luther'  s  thoughts  of 
Enoch's    ascension    67. 

17.  Enoch's  ascension  extraor- 
dinary, and  well  worthy  of 
consideration    by    all    68. 

18.  The  r  a  b  b  i  n  s'  foolish 
thoughts  of  Enoch's  ascen- 
sion   refuted    69. 

19.  Enoch  doubtless  had  many 
temptations   69. 

20.  Enoch  ascended  even  bodi- 
ly, and  not  with  that  life 
which  he  now  lives  70. 

*  How  and  why  God  willed 
that  the  world  should  have 
in  all  times  a  sign  of  the 
resurrection,  and  hence  in 
the  first  world  Enoch  as- 
cended, in  the  second  Eli- 
jah, and  in  the  third 
Christ    71. 

*  Lamentation  over  the  un- 
belief of   the  world   72. 

*  Christ's  ascension  more 
significant  than  Enoch's  or 
Elijah's    73. 

*  The  chief  doctrine  of  the 
first  five  chapters  of  Gene- 
sis  74. 

*  How  and  why  death  and 
the  resurrection  of  the 
dead   are   set   forth    74. 


III.    ENOCH. 

44.  There  is  one  history,  however,  that  of  Enoch,  the  .seventh 
from.  Adam,  which  Moses  was  not  willing  to  pass  over  for  the 
reason  of  its  being  extraordinarily  remarkable.  Still,  even 
in  this  ease  he  is  extremely  brief. 


102  LUTHER  ON  SIN  AND  THE  FLOOD. 

In  the  case  of  all  the  other  patriarchs  he  mentions  only  the 
names  and  the  number  of  their  years.  Enoch,  however,  he  de- 
lineates in  such  a  manner  that  he  seems,  in  comparison,  to 
slight  the  other  patriarchs  and,  as  it  were,  to  disparage  them  as 
if  they  were  evil  men,  or  at  least  slighted  of  God.  Did  not 
Adami  also,  and  Seth,  and  Cainan,  together  witli  their  descend- 
ants— did  not  all  these,  also,  walk  with  God?  Why,  then,  does 
Moses  ascribe  this  great  honor  to  Enoch  only  ?  And  is  the  fact 
that  God  took  Enoch  to  be  understood  as  if  the  other  patriarchs 
are  neither  with  God  nor  living  ?  Yes,  they  all,  like  Enoch,  now 
live  with  God,  and  we  shall  behold  them  all,  at  the  last  day, 
shining  equally  with  Enoch,  in  the  brightest  glory ! 

45.  Why,  then,  does  Moses  discriminate  in  favor  of  Enoch? 
Why  does  he  not  bestow  the  same  praise  upon  the  other  patri- 
archs ?  Although  they  died  a  natural  death,  and  were  not  taken 
by  God,  yet,  also  they  "walked  with  God."  We  have  heard 
above  concerning  Enosh  tliat  in  his  times,  likewise,  mighty 
things  were  done.  It  was  in  his  days  that  "men  began  to  call 
upon  the  name  of  Jehovah,"  that  is,  that  the  Word  and  wor- 
ship of  God  began  to  flourish;  and  as  a  result  holy  men  once 
more  "walked  with  God."  Why  is  it  then,  we  repeat,  that 
Moses  does  not  laud  Enosh  equally  with  Enoch  ?  Why  does  he 
bestow  such  high  praise  on  the  latter  only  ?  For  his  words  are 
these : 

V.  21-24,  And  Enoch  lived  sixty  and  five  years,  and  legal 
Methuselah.  "And  Enoch  walked  with  God  after  he  begat 
Methuselah  three  hundred  years,  and  begat  sons  and  daughters. 
And  all  the  days-  of  Enoch  were  three  hundred  sixty  and  five 
years.  And  Enoch  walked  with  Ood:  and  he  was  not;  for  God 
took  him. 

46.  When  Moses  says  that  Enoch  "walked  with  God,"  we 
must  heware  of  taking  the  monastic  view  in  the  premises,  as 
if  he  had  kept  himself  secluded  in  some  private  corner,  and 
there  lived  a  monastic  life.  No,  so  eminent  a  patriarch  must 
be  placed  on  a  candlestick,  or,  as  our  Saviour  Christ  expresses 
it,  set  as  a  city  on  a  hill,  that  he  may  shine  forth  in  the  pub- 
lic ministry, 

47.  It  is  as  a  bearer  of  such  public  office  the  Apostle  Jude 


GENESIS  V.   SETH  AND  HIS  SONS.  103 

extols  him  in  his  epistle,  when  he  says :  "To  these  also  Enoch, 
the  seventh  from  Adam,  prophesied,  saying,  Behold,  the  Lord 
came  with  ten  thousands  of  holy  ones,  to  execute  judgment  upon 
all,  and  to  convict  all  the  ungodly  of  all  their  works  of  ungodli- 
ness, which  they  have  ungodly  wrought,  and  of  all  the  hard 
things  which  ungodly  sinners  have  spoken  against  him,"  Jude 
vs.  14,  15.  From  what  source  Jude  obtained  these  facts  I 
know  not.  Probably  they  remained  in  the  memory  of  man  from 
the  primitive  age  of  the  world;  or  it  may  be  that  holy  men 
committed  to  writing  many  of  the  sacred  words  and  works  of 
the  patriarchs  as  they  were  handed  down  from  age  to  age  by 
tradition. 

48.  It  is  this  public  ministry  that  Moses  lauds,  exalting 
the  pious  Enoch  as  a  sun  above  all  the  other  patriarchs  and 
teachers  of  the  primeval  world.  Wherefore,  we  may  gather  from 
all  these  circumstances  that  Enoch  possessed  a  particular 
fullness  of  the  Holy  Spirit,  and  a  pre-eminent  greatness  of 
mind,  seeing  that  he  opposed  with  a  strength  of  faith  excelling 
that  of  all  the  other  patriarchs,  Satan  and  the  church  of  the 
Cainites.  To  walk  with  God,  is  not,  as  we  have  before  ob- 
served, for  a  man  to  flee  into  a  desert,  or  to  conceal  himself  in 
some  corner,  but  to  go  forth  in  his  vocation,  and  to  set  himself 
against  the  iniquity  and  malice  of  Satan  and  the  world,  and  to 
confess  the  seed  of  the  woman;  to  condemn  the  religion  and 
the  pursuits  of  the  world,  and  to  preach,  through  Christ,  an- 
other life  after  this. 

49.  This  is  the  manner  of  life  led  for  three  hundred  years 
by  the  greatest  prophet  and  high  priest  of  his  generation, 
Enoch,  the  man  who  had  six  patriarchs  for  his  teachers.  Most 
deservedly,  therefore,  does  Moses  extol  him  as  a  disciple  of  great- 
est eminence,  taught  and  trained  by  many  patriarchal  masters, 
and  those  the  greatest  and  most  illustrious;  and,  moreover,  so 
equipped  with  the  Holy  Spirit  that  he  was  the  prophet  of 
prophets  and  the  saint  of  saints  in  that  primeval  world.  The 
greatness  of  Enoch,  then,  consisted  in  the  first  place  in  his  of- 
fice and  ministry. 

50.  In  the  second  place,  he  receives  preeminent  praise  be- 


104  LUTIIEE  ON  SIN  AND  TPIE  FLOOD. 

cause  it  was  the  will  of  God  that  he  should  be  an  example  to 
the  whole  world  in  verifying,  and  showing  the  comfort  of,  the 
faith  in  the  future  life.  This  text,  therefore,  is  worthy  of  be- 
ing written  in  letters  of  gold  and  of  being  deeply  engraven  in 
the  inmost  heart. 

51.  Here  we  have  another  view  of  what  it  means  to  walk 
with  God.  It  is  to  preach  the  life  beyond  this  present  life;  to 
teach  concerning  the  seed  to  come,  concerning  the  serpent's 
head  that  is  to  be  bruised  and  the  kingdom  of  Satan  that  is 
to  be  destroyed.  Such  was  the  preaching  of  Enoch,  who  never- 
theless was  a  husband,  and  the  f atiier  of  a  family ;  who  had  a 
wife  and  children,  who  governed  his  household,  and  procured 
his  subsistence  by  the  labor  of  his  own  hands.  'Wherefore  say 
or  think  no  more  about  living  in  a  monastery,  which  has  merely 
the  outward  show  of  walking  with  God.  When  this  godly  man 
had  lived,  after  the  birth  of  Methuselah,  300  years  in  the  truest 
religion,  in  faith,  in  patience  and  in  the  midst  of  a  thousand 
crosses,  all  of  which  he  endured  and  overcame  by  faith  in  the 
blessed  seed  to  come,  he  appeared  no  more. 

52.  Mark  how  pregnant  these  words  are  with  power!  He 
does  not  say,  as  he  expresses  himself  concerning  the  other 
patriarchs,  "and  he  died/'  but  "he  was  not,"  an  expression  that 
all  scholars  have  come  to  regard  as  a  pure  proof  of  the  resur- 
rection of  the  dead.  In  the  Hebrew  this  meaning  is  most  strik- 
ingly brought  out.  And  Enoch  walked  with  God,  and  vecnenu, 
"he  was  not."  The  original  signifies  that  Enoch  was  lost 
or  disappeared,  contrary  to  the  thouglit  or  expectation  of  all 
the  other  patriarchs,  and  at  once  ceased  to  be  among  men. 

53.  Without  doubt,  at  the  severe  loss  of  so  great  a  man, 
both  his  father  and  his  grandfather  were  filled  with  grief  and 
consternation;  for  they  well  knew  with  what  devotion  he  had 
taught  the  true  religion,  and  how  many  things  he  had  suffered. 
When  they  had  thus  suddenly  lost  such  a  man  as  Enoch,  who 
had  strong  testimony  of  his  godliness  both  from  men  and  from 
God  himself,  what  do  you  think  must  have  been  their  feelings  ? 

54.  Find  me,  if  you  can,  a  poet  or  a  fluent  orator  to  do 
justice  to  this  text  and  to  treat  it  with  power!  Enosh,  Seth, 
and  all  the  other  patriarchs  knew  not  by  whom    or    whither 


GENESIS  V.   SETH  AND  HIS  SONS.  105 

Enoch  was  taken  away;  they  sought  him,  but  found  him  not. 
His  son  Methuselah  sought  him,  and  his  other  children  and 
his  grandchildren  sought  him,  but  they  found  him  not.  They 
suspected,  no  doubt,  the  malice  of  the  Cainites,  and  they  prob- 
ably thought  that  he  was  killed,  as  Abel  was,  and  secretly 
buried. 

At  length,  however,  they  learned,  through  a  revelation  made 
to  them  of  God  by  an  angel,  that  Enoch  was  taken  away  by 
God  himself,  into  paradise.  This  fact  they  probably  did  not 
know  the  first  or  the  second  day  after  the  translation,  and 
perhaps  not  till  many  months,  or  it  may  be  many  years,  after- 
wards. In  the  meantime  the  holy  men  bewailed  his  wretched 
lot,  as  if  he  had  been  slain  by  the  Cainite  hypocrites.  It  is 
always  the  divine  rule  that  the  cross  and  affliction  should  pre- 
cede consolation.  God  never  comforts  any  but  the  afflicted, 
just  as  he  never  quickens  unto  life  any  but  the  dead,  nor  ever 
justifies  any  but  sinners !  He  always  creates  all  things  out  of 
nothing. 

55.  It  was  a  severe  cross  and  affliction  to  the  patriarchs 
when  they  saw  taken  away  from  them,  to  appear  nowhere 
among  them,  him  \v^ho  had  governed  the  whole  world  by  his 
doctrine,  and  who  had  done  so  many  illustrious  deeds  in  the 
course  of  his  life.  While  these  patriarchs  were  mourning  and 
bewailing  the  misfortune  of  the  holy  man,  behold!  consola- 
tion was  at  hand,  and  it  was  revealed  to  them  that  the  Lord 
had  "translated"  Enoch !  Such  an  expression  we  have  not  con- 
cerning any  other  man  than  Enoch,  except  Elijah,  God  willed, 
therefore,  to  testify  by  an  object  lesson,  that  he  has  prepared 
for  his  saints  anotlier  life  after  this  life,  in  which  they  shall 
live  forever  with  God. 

56.  The  Hebrew  verb  lakak  does  not  signify  "translated" 
according  to  the  impression  conveyed  by  our  use  of  the  word, 
but  "received  to  himself.^'  These  words  are,  accordingly,  words 
of  life,  revealed  by  God  through  some  angel  to  the  patriarch 
Enoch,  and  to  the  whole  of  that  generation  of  saints,  that  they 
might  have  the  consolation  and  promise  of  eternal  life,  not  only 
through  a  word,  but  also  through  an  act,  as  before  in  the  case 


106  LUTHEE  ON  SIN  AND  THE  FLOOD. 

of  Abel.  How  delightful  must  have  been  to  them  this  proclama- 
tion, when  they  heard  that  Enoch  was  not  dead,  nor  slain  by 
wicked  men,  nor  taken  away  from  them  by  the  fraud  or  snares 
of  Satan,  but  translated;  that  is,  "received  to  himself"  by  the 
living  and  omnipotent  God. 

57.  This  is  that  bright  gem  which  Moses  sought  to  display 
in  the  present  chapter  —  that  the  omnipotent  Grod  did  not 
take  unto  himself  geese,  or  cows,  or  blocks  of  wood,  or  stones, 
but  a  man,  even  Enoch,  to  teach  there  was  reserved  for  men  an- 
other and  better  life  than  this  present  one,  so  lilled  with  evils 
and  calamities  of  every  kind.  Although  Enoch  was  a  sinner, 
yet  the  manner  of  his  departure  from  this  life  proved  that  God 
had  prepared  for  him  and  brought  him  to  another  and  eternal 
life ;  for"  he  entered  upon  the  life  with  God,  and  God  took  him 
to  liimself. 

58.  Accordingly,  Enoch's  walking  with  God  signifies  that 
he  was  in  this  life  a  faithful  witness  of  eternal  life  to  be  gained 
after  tliis  life  through  the  promised  seed.  This  is  what  living 
with  God  means,  not  the  mere  animal  life  subject  to  corruption. 
Inasmuch  as  Enoch  constantly  preached  this  doctrine,  G^d 
verified  and  fulfilled  this  preaching  in  the  patriarch  himself, 
that  we  might  fully  and  surely  believe  it;  in  that  Enoch,  a  man 
like  unto  ourselves,  bom  of  flesh  and  blood,  as  we  also  are,  of 
the  seed  of  Adam,  was  taken  up  into  heaven  by  God,  and  now 
lives  the  life  of  God,  that  is,  an  eternal  life. 

59.  Before  the  generation  of  patriarchs  knew  the  facts  in 
the  case,  it  was  appalling  to  them  to  hear  that  so  holy  a  man 
as  Enoch  had  disappeared  so  completely  that  his  whereabouts 
or  manner  of  death  was  beyond  everybody's  ken.  Great,  there- 
fore, was  the  grief  of  the  pious  parents  and  elders.  But  after- 
wards incredible  joy  and  consolation  were  theirs  when  they 
heard  that  their  son  lived  with  God  himself  and  had  been 
translated  by  God  to  an  angelic  and  eternal  life. 

60.  This  consolation  God  made  known  to  Seth,  who  was  the 
greatest  prophet  and  high  priest  after  his  father  Adam  had 
fallen  asleep  in  the  faith  of  the  blessed  seed  fifty-seven  years 
before,  Seth  having  then  arrived  at  about  his  eight  hundred 


GENESIS  V.    SETH  AND  HIS  SONS.  107 

and  sixtieth  year.  Seth,  being  now  an  old  man  and  full  of  days 
and  without  doubt  fiilly  confirmed  in  the  faith  of  the  blessed 
seed  to  come,  and  anxiously  awaiting  deliverance  from  the 
body  and  earnestly  desiring  to  be  gathered  to  his  people,  died 
with  greater  joy  about  fifty-two  years  afterward,  because  of  the 
translation  of  his  son  Enoch.  Fifty-two  years  were  indeed  but 
a  short  time  for  an  old  man  wherein  to  make  his  will  and  visit 
all  his  grandchildren,  and  preach  to  them  and  exhort  them  to 
persevere  in  the  faith  of  the  promised  seed  and  to  hope  in  that 
eternal  life  unto  which  his  son  and  their  father  Enoch  had  been 
translated  to  live  with  God.  In  this  manner,  doubtless,  the 
aged  saint  employed  his  time  among  his  descendants,  bidding 
farewell  to  land  blessing  each  one.  Full  of  years  and  full  of 
joy,  he  no  doubt  thus  taught  and  comforted  both  himself  and 
them. 

61.  If  I  knew  that  I  were  appointed  to  die  in  six  months' 
time,  I  should  scarcely  find  time  enough  wherein  to  make  my 
will.  I  would  remind  men  of  what  had  heen  the  testimony  of 
my  preaching,  exhort  and  entreat  them  to  continue  and  per- 
severe therein,  and  v/am  and  guard  them  as  far  as  my  powers 
of  mind  could  do  so,  against  tlie  offense  of  false  doctrine.  All 
these  things  could  not  be  done  in  one  day,  nor  in  one  month. 
Those  fifty  years  during  which  Seth  lived  after  the  translation 
of  Enoch,  formed  but  a  very  short  period  for  him  (for  spiritual 
men  have  an  altogether  different  method  of  calculating  time 
than  the  children  of  this  world)  in  which  to  instruct  all  his 
family  in  the  nature  of  this  glorious  consolation — that  another 
and  eternal  life  is  to  be  hoped  for  after  this  life,  a  hope  which 
God  revealed  to  his  saints  by  the  marvelous  fact  of  his  having 
taken  to  himself  Enoch,  who  was  of  the  same  flesh  and  blood 
with  ourselves. 

62.  "Follow  not,"  said  he,  "the  evil  inclinations  of  youi 
nature,  but  despise  this  present  life  and  look  forward  to  a  bet- 
ter. For  what  evil  exists  that  is  not  found  in  this  present  life  ? 
To  how  many  diseases,  to  what  great  dangers,  to  what  dreadful 
calamities,  is  it  not  subject?  to  say  nothing  now  of  those  evils 
which  are  the  greatest  of  all  afflictions,    those    spiritual    dis- 


108  LUTHER  ON  SIN  AND  THE  FLOOD. 

tresses  which  burden  with  anguisli  the  mind  and  conscience, 
sudh.  as  the  Law,  sin,  and  death  itself. 

63.  "Why  is  it  then,  that  ye  so  anxiously  expect  such  great 
consolations  from  this  present  life  as  to  seem  incapable  of  ever 
being  completely  satisfied?  Were  it  not  for  the  fact  that  God 
wants  us  to  live  to  proclaim  him,  to  thank  him,  and  to  serve 
the  brethren,  life  is  such  as  to  suggest  its  voluntai^  termination. 
This  service,  therefore,  let  us  render  unto  Grod,  with  all  dili- 
gence. Let  us  look  forward  with  continual  sighs  to  that  true 
life  to  which,  my  children,  your  brother  Enoch  has  been  trans- 
lated by  the  glorious  God." 

These  and  like  things  the  aged  saint  taught  his  people  after 
his  great  consolation  had  been  revealed.  There  is  no  doubt 
that  after  it  was  understood  that  Enoch  was  translated  alive 
into  immortality,  they  longed  for  the  time  when  they  -  also 
might  be  delivered  out  of  this  afflicted  life,  in  the  same  man- 
ner, or  at  least  by  death. 

64.  If,  then,  those  godly  patriarchs  of  old  so  anxiously 
looked  forward  to  the  eternal  life  and  desired  it  to  come,  on  ac- 
count of  Abel  and  Enoch,  whom  they  knew  to  be  living  with 
God,  how  much  greater  ought  to  be  our  expectation  and  de- 
sire, who  have  Christ  for  our  leader  unto  eternal  life,  who 
is  gone  before,  as  Peter  says  in  Acts  3,  20-26.  They  believed 
in  him  as  one  to  come ;  we  know  that  he  has  become  manifest, 
and  has  gone  to  the  Father  to  prepare  for  us  a  home,  and  to 
sit  at  the  right  hand  of  the  Father  to  intercede  for  us.  Ought 
we  not,  therefore,  to  sigh  for  tliose  future  things,  and  to  hate 
those  of  the  present?  It  is  not  an  Enoch  or  an  Abel  who  sets 
before  us,  as  those  patriarchs  did  before  their  people,  the  hope 
of  a  better  life  to  come;  but  Christ,  the  leader  and  author 
of  life  himself.  It  becomes  us,  therefore,  firmly  to  despise  this 
life  and  world,  and  with  swelling  breast  toi  pant  after  the  com- 
ing gloiy  of  eternal  life. 

65.  Herein  we  feel  how  great  is  the  infirmity  of  our  flesh 
which  lusts  after  these  present  things  with  eager  desire  but 
fails  to  rejoice  in  the  certainties  of  the  life  to  come.  How  is 
it  possible  that  a  fact  should  not  be  most  certain  which  has  for 
witnesses  not  only  Abel  and  Enoch  and  Elijah,  but  also  Christ 


GENESIS  V.    SETH  AND  HIS  SONS.      -  109 

himself,  the  'head  and  the  first  fruits  of  those  that  rise  ?  Most 
worthy,  therefore,  the  hatred  of  both  God  and  men  are  the 
wicked  Epicureans;  and  most  worthy  our  hatred  also  is  our 
own  flesh,  when  we  wholly  plunge  into  temporal  cares  and  se- 
curely disregard  the  eternal  blessings. 

66.  Worthy  of  note  and  carefully  to  be  remembered  is  the 
statement  that  Enoch  was  taken  up  and  received,  not  by  some 
patriarch  or  angel,  but  by  G-od  himself.  This  was  the  very 
consolation  which  rendered  the  deaths  of  the  patriarchs  endur- 
able; yea,  which  enabled  them  to  depart  from  this  life  with  joy. 
They  saw  that  the  seed  which  had  been  promised  them  warred, 
even  before  he  was  revealed,  with  Satan,  and  bruised,  through 
Ennch.  his  head.  Such  was  the  hope  entertained  by  them  con- 
cerning tliemselves  and  all  their  believing  descendants,  and,  in 
perfect  security,  they  despised  death  as  having  ceased' to  be 
death,  as  having  become  a  sleep  from  which  they  were  to  awaken 
into  life  eternal.  "To  them  that  believe,"  death  is  not  really 
death,  but  a,  sleep.  Wlien  the  terror,  the  power,  and  the  sting 
of  death  are  taken  away,  it  can  no  longer  be  considered  death. 
The  greater  the  faith  of  the  dying  man,  the  weaker  is  death. 
On  the  other  hand,  the  weaker  the  faith  of  the  dying  man,  the 
more  bitter  is  death. 

67.  In  this  text  we  are  also  reminded  of  the  nature  of  sin. 
If  Adam  had  not  sinned,  we  should  not  have  been  dying  men, 
but,  like  Enoch  of  old,  we  should  have  been  translated,  without 
fear  or  pain,  from  this  animal  life  to  that  better  and  spiritual 
life.  But  although  we  have  forfeited  that  life,  the  present  his- 
tory of  the  patriarch  Enoch  assures  us  that  the  restitution  of 
paradise  and  of  eternal  life  is  not  to  be  despaired  of.  Our  flesh 
cannot  be  free  from  pain,  but  where  conscience  'has  obtained 
peace,  death  is  no  more  than  a  swoon,  by  means  of  which  we 
pass  out  of  this  life  into  eternal  rest.  Had  our  nature  remained 
innocent,  it  would  not  have  known  such  pain  of  the  flesh.  We 
should  have  been  taken  up  as  if  asleep,  presently  to  awaken  in 
heaven,  and  to  lead  the  life  of  the  angels.  Now,  however,  that 
the  flesh  is  defiled  by  sin,  it  must  first  be  destroyed  by  death. 
As  to  Enoch,  perhaps  he  lay  down  in  some  grassy  spot  and  fell 


110  LUTHEE  ON  SIN  AND  THE  ELOOD. 

asleep  praying;  and  sleeping  he  was  taken  up  by  God,  without 
pain;  without  death. 

68.  Let  us  give  proper  attention  to  this  text  to  which  Moses 
attaches  special  importance  as  embodying  an  account  of  the 
most  noteworthy  event  of  the  primitive  world.  What  fact  could 
possibly  inspire  more  wonder  and  admiration  than  that  a  man, 
a  corrupt  sinner,  born  of  flesh  and  blood,  as  we  are,  and  defiled 
a*  we  are  by  that  sin  and  corruption,  so  obtained  the  victory 
over  death  as  not  to  die  at  all !  Christ  himself  is  man,  and 
righteous,  yet  our  sins  caused  him  to  suffer  the  bitterest  of  all 
deaths ;  but  he  is  delivered  on  the  third  day,  and  lifts  himself 
up  unto  life  eternal.  In  Enoch  there  was  the  singular  fact  that 
he  died  not  at  all,  but  was  caught  up,  without  death  interven- 
ing, to  the  life  spiritual  and  eternal. 

6Q.  Emphatically  deserving  of  aversion  are  the  rabbins. 
The  sublimest  passages  of  the  Scriptures  they  shamefully  cor- 
rupt. As  ai  case  in  point,  they  prate  concerning  Enoch  that, 
while  he  was  good  and  righteous,  he  very  much  inclined  toward 
carnal  desires.  God,  therefore,  out  of  pity,  prevented  his  sin- 
ning and  perishing  through  death.  Is  not  this,  I  pray  you,  a 
shocking  corruption  of  the  text  before  us?  Why  should  they 
say  concerning  Enoch  in  particular,  that  he  was  subject  to 
the  evil  desires  of  the  flesh  ?  As  if  all  the  other  patriarchs  did 
not  experience  the  same.  Why  do  they  not  notice  the  repeated 
testimony  of  Moses,  that  Enoch  "walked  with  God"?  That  is 
certainly  evidence  that  Enoch  did  not  indulge  those  evil  in- 
clinations of  his  flesh,  but  bravely  overcame  them  by  faith. 
The  Jews  when  speaking  of  the  corrupt  desires  of  the  flesh  have 
reference  to  lust,  avarice,  pride,  and  similar  promptings.  Enoch, 
however,  without  doubt,  lived  amid  mightier  temptations  than 
these;  like  Paul,  he  felt  that  "thorn  in  the  flesh";  day  by  day 
he  wrestled  with  Satan ;  and  when,  at  length,  he  was  completely 
bruised  and  worn  out  with  every  kind  of  temptation,  God  com- 
manded him  to  depart  from  this  life  to  the  blessed  life  to  come. 

70.  What  that  life  is  which  Enoch  now  lives,  we  who  still 
continue  to  be  flesh  and  blood  cannot  possibly  know.  It  is 
enough  for  us  to  know  that  Enoch  was  translated  in  his  body. 
This  the  patriarchs  must  have  clearly  understood  by  revelation, 


GENESIS  V.   SETH  AND  HIS  SONS.  Ill 

and  about  to  die,  tliey  needed  this  comfort.  This  much  we 
know  also.  But  what  that  holy  patriarch  is  now  doing,  where 
he  is,  and  how  he  lives,  we  know  not.  We  know  that  he  lives ; 
and  we  also  know  that  the  life  he  lives  is  not  like  unto  this 
animal  life,  but  that  he  is  with  God.  This  the  text  before  us 
distinctly  declares. 

71.  This  fact,  then,  makes  the  narrative  under  considera- 
tion so  memorable  that  God  intended  to  use  it  for  the  purpose 
of  setting  before  the  old,  primeval  world  the  hope  of  a  better 
life.  Likewise,  to  the  second  world,  which  had  the  Law,  God 
gave  the  example  of  Elijah,  who  also  was  taken  up  into  heaven 
and  translated  by  the  Lord  before  the  very  eyes  of  his  own 
servant  Elisha.  We  are  now  in  the  New  Covenant,  in  a  third 
world,  as  it  were.  We  have  Christ  himself,  our  great  deliverer, 
fis  our  glorious  example,  who  ascended  into  the  heavens,  taking 
with  him  many  of  his  saints. 

It  was  God's  will  to  establish  for  every  age  a  testimonial 
of  the  resurrection  of  the  dead,  that  he  might  thereby  allure 
our  minds  by  all  possible  attractions  from  this  corrupt  and  in 
many  ways  wretched  life,  in  which,  however,  we  will  gladly 
serve  God  as  long  as  it  shall  please  him,  by  the  faithful  per- 
formance of  all  public  and  private  duties,  and  especially  by  in- 
structing others  in  holiness  and  in  the  knowledge  of  God.  But, 
as  the  apostle  says,  we  have  here  "no  certain  dwelling-place," 
1  Cor  4,  11.  Christ,  our  forerunner,  is  gone  before  us,  that  he 
might  prepare  for  us,  the  eternal  mansions,  Jn  14,  2-3. 

72.  Just  as  we  lind  many  among  us  by  whom  such  things 
are  considered  absurd,  and  not  sufficiently  worthy  of  faith,  so 
there  is  no  doubt  that  this  account  was  deemed  ridiculous  by 
most  people.  The  world  is  ever  the  same.  For  that  reason 
these  things  have  by  divine  authority  been  committed  to  writ- 
ing and  recorded  for  the  saints  and  the  faithful,  that  these 
might  read,  understand,  believe  and  heed  them.  They  present 
to  our  sight  a  manifest  triumph  over  death  and  sin,  and  afford 
us  a  sure  comfort  in  Enoch's  victory  over  the  Law,  and  the 
wrath  and  judgment  of  God.  To  the  godly  nothing  can  yield 
more  grace  and  joy  than  these  antediluvian  records. 

73.  But  the  New  Testament  truly  overflows  with  the  mercy 


112 


LUTHER  ON  SIN  AND  THE  ELOOD. 


of  God.  While  we  do  not  discard  records  like  these,  we 
have  others  far  superior.  We  have  the  Son  of  God  himself 
ascending  to  the  skies,  and  sitting  at  the  right  hand  of  God. 
In  him  we  see  the  serpent's  head  completely  bruised,  and  the 
life  lost  in  paradise  restored.  This  is  more  than  the  translation 
of  Enoch  and  of  Elijah ;  still,  it  was  God's  will  in  this  manner 
to  a/d)minister  comfort  to  the  original  world  and  also  to  the 
succeeding  one,  which  had  the  Law. 

74.  The  paramount  doctrine  contained  in  these  five  chap- 
ters is,  accordingly,  this:  that  men  died  and  lived  again.  In 
Adam  all  men  died.  But  believers  lived  again  through  the 
promised  seed,  as  the  histoiy  of  Abel  and  Enoch  testifies.  In 
Adam,  death  was  appointed  for  Seth  and  all  others;  hence  it 
is  written  of  every  one :  "And  he  diocT."  But  Abel  and  Enoch 
illustrate  the  resurrection  from  the  dead  and  the  life  immortal. 
Tlie  purpose  intended  is  that  we  should:  not  despair  in  death 
but  entertain  the  unwavering  assurance  that  the  believers  in 
the  promised  seed  shall  live,  and  be  taken  by  God,  whether 
from  the  water  or  the  fire  or  the  gibbet,  or  the  tomb.  We  de- 
sire to  live,  and  we  shall  live,  namely  the  eternal  life  through 
the  promised  seed,  which  remains  when  this  is  past. 


IV.     LAMECH  AND  HIS  SON  NOAH. 


r..AMECH. 

He  lived  at  the  time  Enoch 
was    taken   to  heaven    75. 

*  To  what  end  Enoch's  as- 
cension served  tlie  holy 
patriachs    75. 

2.  Why  Lamech  called  his 
son  Noah   76-77. 

*  Tiie  erroneous  comments 
of  the  rabbins  taken  by 
Lyra  without  any  good 
reason    7S-79. 

3.  On  what  Lamech's  heart 
was  centered  at  Noah's 
birth    79-81. 

How  and  why  Lamech  err- 
ed in  the  case  of  his  son  as 


Eve  did  at  Cain's  birth  SO. 
The  long-ing-  of  the  patri- 
archs for  the  Messiah  v/as 
of   the   Holy  Spirit   SI. 

■     Complaint     of    the    world's 
ingratitude   82. 
The      patriarchs'      greatest 
treasure   and    desire    82. 

'     Comparison     of     the     three 
worlds    S3-S5. 

Why  the  present  world  so 
lightly  esteems  Christ, 
whom  the  patriarchs  so 
highly  revered  84. 
The  first  world  was  the 
best,  the  last  the  worst  85. 

IV.     LAMECH  AND  HIS  SOX    NOAH. 

A.     Lamech. 
Vs.  28-29.     And  Lamech  lived  a  liimdred  eighty  and  tiuo 
years,  and  begat  a  son:  and  he  called  his  name  Noah,  saying. 
This  same  shall  comfort  us  in  our  luorh  and  in  the  toil  of  our 


GENESIS  V.    SETII  AND  HIS  SONS.  113 

hands,  wliicli  comcth  hecaitse  of  the  ground  luhich  Jehovah  hath 
cursed. 

75.  Only  incidentally  Moses  adverts  in  this  account  to  the 
name  of  Noah,  which  certainly  deserves  a  somewhat  careful 
examination.  Lamech  was  living  when  Enoch  was  taken  away 
by  God  out  of  this  life  into  the  other  immortal  life.  When 
the  great  glory  of  God  had  become  manifest  in  the  extra- 
ordinary miracle  of  the  rapture  from  a  lowly  estate  into  life 
eternal  of  Enoch  who  was  a  man  like  us,  a  husband,  a  man 
with  famil}^,  having  sons,  daughters,  household,  fields  and 
cattle,  the  holy  fathers  were  filled  and  fired  with  such  joy  as 
to  conclude  that  the  glad  day  was  near  which  should  witness 
the  fulfilment  of  the  promise.  That  Enoch  was  taken  up  liv- 
ing, to  be  with  the  Lord,  appeared  as  a  salient  display  of  divine 
mercy. 

76.  As  Adam  and  Eve,  after  the  reception  of  the  promise, 
were  so  absorbed  in  their  hope  that,  in  their  joy  to  see  a  man 
like  themselves,  they  identified  Cain  with  the  promised  seed,  so 
in  my  judgment  Lamech  committed  a  similar  pious  error 
when  he  gave  his  son  the  name  Noah,  and  said:  This  same 
shall  comfort  us,  and  shall  deliver  us  from  the  labors  and  sor- 
rows of  this  life.  Original  sin,  and  the  punishment  thereof, 
shall  now  cease.  We  shall  now  be  restored  to  our  former  inno- 
cent state.  The  curse  shall  now  cease  which  rests  on  the  earth 
on  account  of  the  sin  of  Adam;  and  all  the  other  miseries  in- 
flicted on  the  human  race   on  account  of  sin,  shall  also  cease. 

77.  Such  considerations  as  these  prompted  Lamech  to  base 
upon  the  fact  of  his  grandfather's  rapture  into  paradise  un- 
accompanied by  pain,  sickness  and  death,  the  hope  that  pres- 
ently the  whole  of  paradise  was  to  be  ushered  in.  He  con- 
cludes that  Noah  was  the  promised  seed  by  whom  the  earth  was 
to  be  restored.  This  notion  that  the  curse  is  about  to  be  lifted 
is  expressed  in  unmistakable  terms.  Not  so;  neither  the  curse 
of  sin  nor  its  penalty  can  be  removed  unless  original  sin  itself 
shall  have  been  removed  first. 

78.  The  rabbins,  those  pestilent  corrupters  of  the  Scriptures, 
surely  deserve  aversion.     This  is    their    interpretation  of  the 


114  LUTHER  ON  SIN  AND  THE  FLOOD. 

passage  in  question:  He  shall  bring  iis  rest  from  the  toil  and 
labor  of  our  hands  by  showing  ns  an  easier  way  of  cultivating 
the  earth.  With  a  plowshare,  by  a  yoke  of  oxen,  the  earth 
shall  be  broken  up;  the  present  mode  of  digging  it  with  man's 
hand  sihall  cease. 

I  wonder  that  Lyra  is  satisfied  with  this  interpretation,  and 
follows  it.  He  ought  to  have  been  familiar  with  the  unchang- 
ing practice  of  the  Jews  to  pei-vert  Scripture  by  substituting 
a  material  meaning  for  a  spiritual  one,  in  order  to  gain  glory 
among  men.  Could  anything  more  derogatory  to  the  holy 
patriarch  be  said  than  that  he  gave  such  expression  to  his  joy 
over  the  birth  of  his  son  Noah  on  account  of  an  advantage 
pertaining  to  the  belly? 

79.  No;  it  was  a  much  greater  concern  than  this  which  filled 
his  mind  with  anxiety.  It  was  the  wrath  of  God,  and  death, 
with  all  the  other  calamities  of  this  life.  His  hope  was  that 
Noah,  as  the  promised  seed,  would  put  an  end  to  these  evils. 
And  therefore  it  was  that  he  thus  exulted  with  joy  at  the  birth 
of  this  his  son,  predicted  good  things,  and  called  upon  others 
to  join  him  in  the  same  hope.  His  thoughts  did  not  dwell 
upon  the  plow,  nor  upon  oxen,  nor  upon  other  trivial  things 
of  the  kind  pertaining  to  this  present  life,  as  the  blind  Jews 
rave.  He  was  really  filled  with  the  hope  that  this  his  son  Noah 
was  that  seed  to  come  which  should  restore  the  former  blessed 
state  of  paradise,  in  which  tiliere  was  no  cui-se.  As  if  he  had 
said:  Now  we  feel  the  curse  in  the  very  labors  of  our  hands. 
We  toil  and  sweat  in  cultivating  the  earth,  yet  it  yields  us  in 
return  nothing  but  briers  and  thorns.  But  there  shall  arise 
a  new  and  happy  age.  The  curse  on  the  earth  which  was  in- 
flicted on  account  of  sin  shall  cease,  because  sin  shall  cease. 
This  is  the  true  meaning  of  the  text  before  us. 

80.  But  the  holy  father  was  deceived.  The  glory  of  bring- 
ing about  that  renewal  helonged,  not  to  the  son  of  a  man  but 
to  the  Son  of  God.  The  rabbins  are  silly.  Although  the  earth 
is  not  dug  by  the  hands  of  men,  but  by  the  use  of  oxen,  yet 
the  labor  of  man's  hand  has  not  ceased.  Enoch,  by  his  trans- 
lation, does  not  disclose  the  solace  of  bodily  easement,  agree- 


GENESIS  V.    SETH  AND  HIS  SONS.  11."* 

able  to  the  belly,  but  deliA'erance  from  sin  and  death.  Lamech 
hoped,  in  addition,  for  tlie  restoration  of  the  former  state.  He 
believed  to  see  the  inauguration  of  this  change  in  his  grand- 
father Enoch,  and  felt  assured  that  the  deliverance,  or  the  re- 
newal of  all  things,  was  close  at  hand.  Just  so  Eve,  as  we  have 
already  observed,  when  she  brought  forth  her  first-born  son 
Cain,  said,  I  have  gotten  a  man  with  the  help  of  Jehovah,  one 
who  shall  take  away  all  these  punishments  inflicted  on  sin,  and 
bring  about  our  restoration.  But,  like  Eve,  the  good  and  holy 
Lamech  was  deceived  in  his  ardent  longing  for  the  restoration 
of  the  world. 

81.  All  these  anxieties  plainly  show  how  those  holy  patri- 
archs longed  for,  hoped  for,  and  sighed  for,  that  great  "restitu- 
tion of  all  things,"  Acts  3,  21.  Although  they  herein  erred, 
even  as  Eve  erred  and  was  deceived  with  respect  to  Cain,  this 
desire  for  deliverance  in  itself,  was  of  the  Holy  Spirit,  and 
proved  the  truth  and  constancy  of  their  faith  in  the  promised 
seed.  When  Eve  named  her  son  Cain,  and  when  Lamech  called 
his  son  ISToah,  these  names  were  but  birth  cries,  as  the  apostle 
represents  them,  of  the  whole  creation,  groaning  and  travail- 
ing in  pain  together,  and  earnestly  expecting  the  resurrection 
of  the  dead,  deliverance  from  sin,  the  restoration  of  all  things, 
and  the  manifestation  of  tiie  sons  of  God,  Eom  8,  19-23.  The 
simplest  and  true  meaning,  accondingly,  is  that  Lamech,  after 
seeing  the  reality  of  the  future  life  demonstrated  by  the  trans- 
lation of  Enoch  from  the  afflictions  and  toils  caused  by  sin, 
has  a  son  bom  to  him,  whom  he  calls  Noah,  wliich  means  rest. 
an  expression  of  the  hope  that  deliA^erance  from  the  curse  of 
sin  and  sin  itself  shall  take  place  through  him.  This  interpre- 
tation accords  with  the  analog}^  of  faith,  and  confinns  the  hope 
for  a  resurrection  and  a  life  eternal. 

82.  Such  longing  for  the  future  life  on  the  part  of  the  holy 
men  whose  shoes  we  are  unworthy  to  clean,  contrasts  strangely 
with  the  horrible  ingratitude  of  our  time.  How  great  the  dif- 
ference between  having  and  wishing !  Those  patriarchs  were 
men  of  transcendent  holiness,  equipped  with  the  highest  en- 
dowments, the  heroes  of  the  world!    In  them    we    behold    the 


116  LUTHEE  ON  SIN  AND  THE  FLOOD. 

strongest  desire  for  the  seed  which  is  to  come;  that  is  their 
greatest  treasure;  they  thirst,  they  hunger,  they  yearn,  they 
pant  for  Christ!  And  we,  who  have  Christ  among  us,  who 
know  him  as  one  revealed,  offered,  glorified,  sitting  at  the  right 
hand  of  God  and  making  intercession  for  us — we  despise  him 
and  hold  him  in  greater  contempt  than  any  other  creature !  0, 
the  wretchedness  of  it !     0,  the  sin  of  it ! 

83.  Note  the  difference  between  the  several  ages  of  the 
world!  The  primeval  age  was  the  most  excellent  and  holy.  It 
contained  the  noblest  jewels  of  the  whole  human  race.  After 
the  flood  there  still  existed  many  great  and  eminent  men — patri- 
archs, and  kings,  and  prophets;  and  although  they  were  not  the 
equals  of  the  patriarchs  before  the  flood,  yet  in  them  also  there 
appeared  a  bright  longing  for  Christ,  as  Christ  says:  "For  T 
say  unto  you,  that  many  prophets  and  kings  desired  to  see  the 
things  which  ye  see,  and  saw  them  not;  and  to  hear  the  things 
which  ye  hear,  and  heard  them  not,"  Lk  10,  24.  And  then 
there  is  our  own  age,  the  age  of  the  New  Testament;  to  this 
Christ  has  been  revealed.  This  age  is,  as  it  were,  the  waste 
and  dregs  of  the  whole  world.  It  holds  nothing  in  greater  con- 
tempt than  Christ,  than  Avhom  a  previous  age  knew  nothing 
more  precious. 

84.  What  is  the  cause  of  this  gi-ave  state  of  affairs?  To  be 
sure,  our  flesh,  the  world,  and  the  devil.  We  altogether  loathe 
what  we  have,  according  to  the  proverb : 

Omne  varum  carum;  vilescit  quotidianum. 
"All  that's  rare,  is  dear;  vile  is  what  is  here." 
And  apt  is  the  poetic  truism: 

Minuit  praesentia  famam, 
"Sight  levels  what  fancy  has  exalted." 
As  far  as  the  revelation  is  concerned,  we  are  far  richer  than 
the  patriarchs.  But  their  devotion  to  a  comparatively  inferior 
revelation  was  greater;  they  were  lovers  of  the  bridegroom. 
We,  on  the  other  hand,  are  that  fat,  bloated,  wanton  servant, 
Deut  32,  15;  for  we  have  the  Word  and  are  overwhelmed  by 
the  abundance  of  it. 

85.  In  the  same  degree  as  the  first  world  was  excellent  and 


GENESIS  V.    SETII  AND  HIS  SONS.  117 

holy,  the  latter-day  world  is  evil  and.  wicked.  In  view  of  the 
fact,  then,  that  God  did  not  spare  the  first,  primitive  world,  and 
destroyed  the  second  world  by  overturning  kingdom  after  king- 
dom, and  government  after  government,  what  shall  we  expect 
to  be  the  end  of  this  latter-day  world  which  in  security  despises 
the  Christ,  the  desire  of  nations,  as  he  is  called  by  Haggai,  in 
spite  of  the  fact  that  he  nrges  himself  upon  us  to  the  point  of 
weariness ! 

B.     Noah. 

II.     NOAH.  S.      How    his    sons    were    born 

1.     Remarkableness   of  the  act  one    after    the    other    95-97. 

that      Noah      refrained      so  *     Why    Shem    was    preferred 

long    from    wedlock    86.  to  Japheth  96. 

2.      He    was    fit    to    marry,    but  *     How    to    meet    the    objec- 

had  reasons  for  abstaining  tions      to      the      birth      of 

°J-  Noah's  sons   97. 

6.       VVhat   his  reasons  were   88.  9.      Noah  an   excellent  example 

4.  His       chastity       is      highly  of  chastity    98. 
praised    by    Moses    in    few  *     The  threefold   world, 
words    89.  a.    The     first    world     a     truly 

5.  The  Jews'  lies  about  the  golden  age  and  the  most 
reasons  for  his  chastity  holy.  How  and  why  it  was 
refuted    90-91.  punished  by  God  99-100. 

*  The  Jews'  lies  as  to  why  b.  The  second  world  is  full 
Shem  was  called  the  first-  of  idolatry,  and  will  be  se- 
born    91.  verely    punished      by      God 

*  Papists       without       reason  loO. 

take    offense    at    Moses    re-  c.    The    third      world      is      the 

lating    so    much    about    the  worst,    and    hence    can    ex- 

birth  of  the  children  of  the  pect  the      hardest     punish- 

patriarchs    92-93.  ment    101 

6.  Noah  shines  like  a  bright  (i.  The  punishment  of  these 
star  as  an  example  of  three  worlds  portrayed  in 
chastity  among  all  the  pa-  the  colors  of  the  rainbow 
triarchs    93.  101. 

7.  Noah  remained  single,  not  e.  How  believing  hearts  act 
because  he  despised  mar-  upon  considering  sin  and 
riage;  and  why  he  finally  the  world's  punishment 
married  94.  102. 

V.  32.    And  Noah  was  five  hundred  years  old:  and  Noah 
begat  Shem,  Ham,  and  Japheth. 

86.  Here  again  we  meet  with  surprising  brevity.  As  is  his 
custom,  Moses  expresses  in  the  fewest  possible  words  the  great- 
est and  most  important  things,  which  the  ignorant  reader  passes 
by  unobserved.  But  you  will  say,  perhaps.  Of  what  import  is 
it  that  Woah  first  begat  sons  when  he  was  five  hundred  years 
old?  Why,  if  Noah  had  no  children  all  those  500  years,  he 
either  endured  that  length  of  time  the  severe  trial  of  unfruit- 
fulness  or,  as  appears  to  me  more  likely,  he  abstained  from 
marriage  all  those  years,  setting  an  example  of  most  marvel- 
ous chastity.     I  do  not  speak  here  of  the  abominable  chastity 


118  LUTHEE  ON  SIN  AND  THE  FLOOD. 

of  the  Papists ;  nor  of  our  own.  Look  at  the  prophets  and  the 
apostles,  and  even  at  some  of  the  other  patriarchs,  who  doubt- 
less were  chaste  and  holy.  But  what  are  they  in  comparison 
with  this  man  Noah,  who,  possessed  of  masculine  vigor,  man- 
aged to  live  a  chaste  life  without  marriage  for  five  hundred 
years  ? 

87.  N"ow  you  will  scarcely  find  one  in  a  thousand  among  tlie 
men  of  our  age  who,  at  the  age  of  thirty,  has  not  known 
woman.  Moreover,  NoaJi,  after  he  had  lived  a  single  life  for 
so  many  centuries,  at  length  took  to  himself  a  wife,  and  begat 
children;  which  latter  fact  carries  its  own  proof  that  he  was 
in  a  state  appropriate  for  marriage  prior  to  this,  and  had  a 
definite  reason  for  practicing  continence. 

88.  In  the  first  place,  it  is  evident  that  such  unequaled 
chastity  must  necessarily  have  been  a  peculiar  gift  of  God.  It 
evinced  a  nature  almost  angelic.  It  does  not  seem  a  thing  pos- 
sible in  the  nature  of  man  to  live  500  years  without  knowing  a 
wife.  In  the  next  place  these  five  centuries  of  chastity  in  Noah 
manifest  some  signal  displeasure  with  the  world.  For  what 
other  reason  are  we  to  conclude  that  he  abstained  from  marriage 
than  hecause  he  had  seen  the  descendants  of  his  uncle  and  aunt 
degenerate  into  giants  and  tyrants,  filling  the  world  with  vio- 
lence?' He  thought  in  consequence,  that  he  would  rather  have 
no  children  at  all  than  such  as  those.  And  my  belief  is  that 
he  would  never  have  taken  to  himself  a  wife  at  all  if  he  had  not 
been  admonished  and  commanded  so  to  do  either  by  the  patri- 
archs or  by  some  angel.  He  who  had  refrained  from  marriage 
for  500  years  might  have  refrained  during  all  the  rest  of  his 
life. 

89.  In  this  manner  Moses  explains  in  brief  words  exceed- 
ingly weighty  facts,  and,  what  the  ignorant  reader  would  never 
observe  owing  to  the  failure  of  chastity  being  mentioned  in  ex- 
press words,  he  commends  the  chastity  of  Noah  above  that  of 
all  the  other  inhabitants  of  the  primeval  world,  setting  him  up 
as  an  example  of  all  but  angelic  chastity. 

90.  The  Jews,  according  to  their  custom,  play  the  fool,  and 
fable  that  Noah  for  centuries  denied  himself  a  wife  because  he 


GENESIS  V.   SETH  AND  HIS  SONS.  119 

knew  that  God  would  destroy  the  world  by  the  flood.  If. 
therefore,  Koali  had  married,  like  all  the  other  patriarchs,  in 
the  earlier  part  of  his  life — that  is,  when  he  was  about  a  hun- 
dred years  old  or  less — ^^he  himself  would  have  peopled  the 
world  in  the  space  of  400  years;  and  then  God  would  have 
been  compelled  to  destroy  both  the  father  himself  and  the  whole 
of  his  progeny.  To  this  fable  they  add  the  other,  that  Seth 
was  called  the  first-bom  for  the  reason  that  he  was  the  first  to 
receive  circumcision. 

91.  In  a  word,  these  Jews  corrupt  everything  and  twist  it 
to  suit  their  own  carnal  bent  and  ambition.  If  Noali  ab- 
stained from  marriage  for  the  reason  which  they  assign,  why 
did  not  all  the  other  patriarchs,  for  the  same  reason,  abstain 
from  marriage  and  fatherhood?  These  comments  of  the  rab- 
bins are  accordingly  frivolous  and  nonsensical.  Why  do  they 
not  rather  urge  the  real  cause,  that  it  was  a  special  gift  that 
jSToah,  a  vigorous  man,  abstained  from  marriage  for  five  hun- 
dred years?  Throughout  the  course  of  time  no  instance  of 
such  continence  is  found. 

93,  The  book  of  Genesis  highly  offends  the  Papists  because 
it  mentions  so  often  that  the  fathers  begat  sons  and  daughters. 
They  say  of  this  book  that  it  is  a  book  in  which  little  more  is 
contained  than  the  record  that  the  patriarchs  were  men  of  ex- 
travagant love  for  their  wives;  and  they  consider  it  obscene 
that  Moses  should  make  mention  of  such  things  with  such  at- 
tention to  detail.  But,  in  the  impurity  of  their  hearts,  they 
can  not  refrain  from  l)efouling  the  most  exalted  chastity. 

93.  If  you  would  really  behold  the  brightest  examples  of 
chastity  the  whole  world  contains,  read  Moses  as  he  relates 
that  the  patriarchs  did  not  marry  until  they  were  of  advanced 
age.  Among  them  JSToah  shines  forth  a  star  of  first  magnitude, 
inasmuch  as  he  did  not  marry  until  he  had  reached  the  five 
hundredth  year  of  his  life.  Where  will  you  find  such  eminent 
examples  of  chastity  in  the  papacy?  Although  there  are  some 
among  the  Papists  who  do  not  actually  sin  with  their  bodies, 
yet  how  foul  and  filthy  are  their  minds !    And  all  this  is  Judg- 


120  LITTITEE  ON  SIN"  AND  THE  FLOOD. 

ment  upon  their  contempt  for  marriage,  wliicli    God    himself 
has  designed  to  be  a  remedy  for  the  corruption  of  nature. 

94.  Anotlier  reason  why  Koah  refrained  from  uiarriage  has 
been  mentioned.  He  did  not  condemn  marriage,  nor  did  he 
consider  it  to  be  a  profane  or  impure  manner  of  life;  but  he 
saw  that  the  descendants  of  the  elder  patriarchs  had  degener- 
ated to  the  level  of  the  ungodly  generation  of  the  Cainitcs. 
Such  children  as  these  he  felt  he  could  not  endure;  he  rather 
waited,  in  the  fear  of  God,  the  end  of  the  world.  When  after- 
wards he  did  enter  into  marriage,  and  begat  children,  he  no 
doubt  did  it  by  reason  of  some  particular  admonition  and  com- 
mand of  God. 

95.  Here  a  question  naturally  arises  concerning  the  order 
in  which  Noah's  sons  were  born.  It  will  be  worth  our  while 
to  inquire  into  this  matter,  so  that  our  computation  of  the  years 
of  the  world  may  have  a  reliable  basis.  The  common  opinion 
is  that  Shem  was  the  first-born  of  Noah,  because  his  name  is 
mentioned  first  in  order.  The  testimony  of  Scripture,  how- 
ever, compels  us  to  conclude  that  Japheth  was  the  first-born, 
Shem  the  second,  and  Ham  the  last.  The  truth  of  this  is 
proved  in  the  following  manner:  Shem  begat  his  sou  Arpach- 
shad  two  years  after  the  flood,  when  he  was  100  years  old,  Gen 
11,  10.  Hence  Shem  was  98  years  old  when  the  flood  came, 
and  Noah,  when  Shem  was  born,  was  498  years  old.  But  Jaj^lieth 
was  evidently  born  before  Shem,  for  he  was  the  elder  brother. 
Gen  10,  21.  It  plainly  follows,  therefore,  that  only  Ham,  the 
youngest  brother,  was  born  when  Noah  was  500  years  old. 

96.  The  reason  why  Shem  is  mentioned  before  Japheth  is 
not  because  he  was  first  circumcised,  as  the  Jews,  who  always 
are  hunting  carnal  glory,  falsely  claim,  but  because  it  was 
through  him  that  Christ,  the  promised  seed,  was  to  come.  For 
the  same  reason,  Abraham,  the  youngest,  is  given  precedence 
to  his  brothers,  Haran  and  Nahor. 

97.  But  you  will  perhaps  say.  How  does  this  agree  with 
the  text  whidi  positively  says,  "Noah  was  five  hundred  years 
old;  and  Noah  begat  Shem,  Ham  and  Japheth"?  Harmony  is 
restored  if  you  make  out  of  the  preterit  a  pluperfect,  and  read 


GENESIS  V.   SETH  AND  HIS  SONS.  121 

the  passage  thus: — When  Noah  was  five  hundred  years  old  he 
had  begotten  Shem,  Ham,  and  Japheth.  Moses  does  not  record 
the  particular  year  in  which  each  son  was  born,  but  merely 
mentions  the  year  in  which  tlie  number  of  sons  born  to  Noah 
reached  three.    Thus  the  biblical  record  is  reduced  to  harmony. 

98.  As  conclusion  to  the  fifth  chapter  Moses  presents  the 
finest  and  most  noteworthy  example  of  chastity.  Saintly  and 
continent  throughout  his  career,  Noah  had  Just  rounded  out 
his  fifth  century  when  he  began  married  life.  Thus  far,  he 
had  renounced  matrimony,  repelled  by  the  licentiousness  of  the 
young,  who  were  drifting  into  the  depravity  of  the  Cainites. 
Notwithstanding,  at  the  call  of  God,  he  obediently  entered  upon 
marriage,  although  it  was  quite  possible  for  him  to  remain 
chaste,  as  a  '.-idibate. 

99.  Such  is  the  description  given  by  Moses  of  the  first,  the 
original  world,  in  five  brief  chapters.  But  it  is  readily  seen 
that  in  the  beginning  was  the  real  golden  age  of  which  poets 
have  made  mention,  their  information  being  doubtless  the  tra- 
ditions and  the  utterances  of  the  fathers. 

100.  But  as  the  sins  of  men  increased,  God  spared  not  the 
old  world,  but  destroyed  it  by  a  flood  utterly,  even  as  he  did 
not  spare  it  when  under  the  dispensation  of  the  Law.  Be- 
cause of  its  idolatry  and  the  impiousness  of  its  worship,  he 
not  only  overturned  one  kingdom  after  another,  but  even  liis 
own  people,  the  Jews,  having  been  severely  pTmished  at  his 
hands  by  various  afflictions  and  captivities,  were  at  length  ut- 
terly destroyed  by  the  Roman  armies. 

101.  Our  age,  which  is  the  third  age  of  the  world,  although 
it  is  the  age  of  grace,  is  so  filled  with  blasphemies  and  abomina- 
tions that  it  is  not  possible  either  to  express  them  in  language 
or  to  form  a  mental  image  of  them.  This  age  therefore  shall 
not  be  punished  by  temporal  punishment,  but  by  eternal  death 
and  eternal  fire,  or,  if  I  may  so  express  it,  by  a  flood  of  fire. 
The  very  rainbow  even,  with  its  colors,  contains  a  prophetic 
intimation  of  these  things.  The  first  color  is  sea-green,  repre- 
senting the  destruction  of  the  first  world  by  the  waters  of  tli^ 
flooul,  because  of  violence  and  lust;  the  middle  color  of  the  bow 


122  LUTHEE  ON  SIN  AND  THE  T'LOOD. 

is  yellow,  prefiguring  the  various  calamities  by  Avliich  God 
avenged  the  idolatry  and  wickedness  of  the  second  age;  the 
third  and  last  color  of  the  bow  is  fiery  red,  for  fire  shall  at 
length  consume  the  world,  with  all  its  iniquities  and  sins. 

102.  Wherefore,  let  us  constantly  pray  that  God  may  so  rulo 
our  hearts  by  his  fear  and  may  so  fiJl  us  with  confidence  in  his 
mercy,  that  we  are  able  with  joy  to  await  our  deliverance 
and  the  righteous  punishment  of  this  ungodly  world.  Amen. 
Amen. 


CHAPTER  VI. 


THE    SINS    OF    THE    FIKST    WORLD,    THE   CAUSE    OF    ITS 
DESTEUCTION. 


*  How  this  chapter  and  the 
preceding-  one  are  connect- 
ed 1. 

*  It  is  terrible  that  God  de- 
stroyed by  a  flood  the  first 
world,  which  was  the  best  2. 

*  Of    pride    and    the    proud. 

(1)  How  God  humbles  what  is 
high  and  grand  in  tlie  eyes 
of  the  world  and  has  the 
best    gifts    3-4. 

*  How  man  can  meet  the 
judgments    of    God    4. 

(2)  The  more  gifts  man  has 
the  greater  his  pride  5. 

(3)  The  most  terrible  exam- 
ples of  punishment  God 
gives    in    the    case    of    the 

proud  and  such  examples 
should  be  diligently  pon- 
dered    6-7. 

*  The  complaint  that  the 
world  is  hardened  by 
reason  of  God's  judgments 
7-8. 

(4)  How  the  ancient  world 
was  misled  into  pride 
through    its    gifts    9-10. 

(5)  Pride  is  tlie  common 
weakness  of  human  nature 
11. 

(6)  In  what  ways  man  is 
moved    to   pride    12-13. 

1.  The  chief  sin  of  the  old 
world   14-15. 

*  Pride  is  the  spring  of  all 
vices    15. 

2.  How  the  old  world  sinned 
against  the  first  table  of 
the  law,  and  brought  on 
the  sins  against  the  sec- 
ond   table    16. 

3.  How  and  why  God  pun- 
ished   tlie    old    world    17. 

*  From  the  punishment  of 
the  first  world  we  conclude 
that  the  last  world  will 
be    also    punished    18. 

4.  Whether  the  first  world 
was  wicked  before  ISioah's 
birth;  on  what  occasion  its 
wickedness    increased    19. 

*  Noah  the  martyr  of  mar- 
tyrs   20. 

*  Why  Lamech  called  his 
son  Noah   21. 


How   sin    greatly   increased 
in  the  days  of  Noah  22. 

*  Why  Noah  remained  un- 
married so  long,  which 
was    his    greatest   cross    23. 

3.  When  the  wickedness  of 
the    old    world    began    24. 

*  Concerning    unchastlty. 

a.  It  is  the  foundation  of  all 
want   and   misery   24. 

b.  It  is  the  spring  of  many 
other    sins    25. 

c.  How   to   remedy  it   25. 

d.  Whether  Bearing  children 
is  in  itself  to  be  reckoned 
as  unchastity,  and  how 
far  Moses   denounces   it   26. 

e.  Unchastity  makes  the  bear- 

ing  of  children    difficult   27. 

7.  The  reason  the  sons  of 
God  looked  upon  the 
daughters  of  men  28. 

8.  Why  the  sin  of  the  first 
world  was  not  so  terrible 
as  the  sin  of  the  second 
'29-30. 

9.  How  the  first  world  chang- 

ed through  the  marriages 
of  Adam  and  the  other  pa- 
triarchs   30-32. 

*  The    sons   of   God. 

a.  What  is  understood  by 
them   32. 

b.  The  rabbins'  fables  about 
the  sons  of  God,  how  to  re- 
fute   them    33-34. 

*  What  is  to  be  held  con- 
cerning the  "Incubis"  and 
"Succubis"    34-35. 

c.  How  the  deluge  came  be- 
cause of  the  sons  of  God 
36. 

d.  To  what  end  should  the 
fall  and  punishment  of  the 
sons  of  God  serve  us  37-38. 

*  Should  the  Romish  church 
be   called   holy  37. 

*  How  the  children  of  God 
became  the  children  of  the 
devil    38. 

*  How    Noah    had    to    spend 
■     his    life    among  a   host      of 

villains   39. 

*  The  conduct  of  the  world 
when  God  sends  it  right- 
eous servants  40. 


124  LUTITEE  ON  SIN  AND  THE  FLOOD. 

I.     THE  SINS  OF  THE  PRIMEVAL  WORLD  IN  GEN- 
ERAL  THE  CAUSE  OP  ITS  DESTRUCTION. 

1.  Ill  the  first  five  chapters  Moses  describes  the  state  of 
the  human  race  in  the  primeval  world  and  the  wonderful  glory 
of  the  holy  patriarchs  who  governed  it.  In  these  five  chapters 
the  chronicles  as  in  the  first  book,  so  to  speak,  the  happiest 
period  of  the  whole  liuman  race  and  of  the  workl  before  ilie 
flood.  Now  we  shall  begin  what  may  be  termed  the  second 
book  of  Genesis,  containing  the  history  of  the  flood.  It  iiho\>-.s 
the  destruction  of  all  the  offspring  of  Cain  and  the  eti'rno.l 
preservation  of  the  generation  of  the  righteous ;  for  while  every- 
thing perishes  in  the  flood,  the  generation  of  the  righteous  is 
saved  as  an  eternal  world. 

2.  It  is  appalling  that  the  whole  human  race  except  eight 
persons  is  destroyed,  in  view  of  the  fact  that  this  was  truly  the 
golden  age;  for  succeeding  ages  do  not  equal  the  old  world  in 
glory,  greatne&s  and  majesty.  And  if  God  visited  with  destruc- 
tion his  own  perfect  creation  and  the  very  glory  of  the  human 
race,  we  have  just  cause  for  fear. 

3.  In  inflicting  this  punishment,  God  followed  his  own  pe- 
culiar way.  Whatever  is  most  exalted  he  particularly  over- 
throws and  humiliates.  Peter  says  in  2  Peter  2,  5 :  God  "spared 
not  the  ancient  world  f  and  he  would  imply  that  it  was,  in  com- 
parison with  succeeding  ages,  a  veritable  paradise.  Neither  did 
he  spare  the  sublimest  creatures — the  angels — nor  the  kings 
ruling  his  people,  nor  the  first-born  of  all  times.  But  the  more 
highly  they  were  blessed  with  gifts,  the  more  sternly  he  pun- 
ished them  when  they  began  to  misuse  his  gifts. 

4.  The  Holy  Spirit  says  in  the  ninth  verse  of  the  second 
psalm,  concerning  kings:  "Thou  shalt  breali  them  with  a  rod 
of  iron;  thou  shalt  dash  them  in  pieces  like  a  potter's  vessel." 
But  is  it  not  the  Lord  himself  who  has  ordained  kings  and 
wills  that  all  men  should  honor  and  obey  them?  Here  he  con- 
demns and  spurns  the  wisdom  of  the  prudent  and  the  right- 
eousness of  the  righteous.  It  is  God's  proper  and  incessant 
work  to  condemn  what  is  most  magnificent,  to  cast  down  the 
most  exalted  and  to  defeat  the  strongest,  though  they  be  his 


GENESIS  VI.  MAN'S  WICKEDNESS.  12.1 

own  creatures.  lie  does  this,,  however,  that  abundant  evidence 
of  his  wrath  ma}^  terrify  the  ungodly  and  may  arouse  us  to 
despair  of  ourselves  and  to  trust  in  his  power  alone.  We  must 
either  live  under  the  shadow  of  God's  wing,  in  faith  in  his 
grace,  or  we  must  perish. 

5.  After  the  fall  it  came  to  pass  that  the  more  one  was 
blessed  with  gifts,  the  greater  was  his  pride.  This  was  the  sin 
of  the  angels  who  fell.  This  was  the  sin  of  the  primitive  world, 
in  which  the  grandest  people  of  the  race  lived;  but  because  they 
prided  themselves  in  their  wisdom  and  other  gifts,  they  per- 
ished. This  was  the  sin  of  the  greatest  kings.  This  was  the 
sin  of  nearly  all  the  first-born.  But  what  is  the  need  of  so 
many  words?  This  is  original  sin — that  we  fail  to  recognize 
and  rightly  use  the  great  and'  precious  gifts  of  God. 

6.  That  the  greatest  men  must  furnish  the  most  abhorrent 
examples  is  not  the  fault  of  the  gifts  and  blessings,  but  of  those 
to  whom  they  are  intrusted.  God  is  a  dialectician  and  judges 
the  person  by  the  thing,*  meting  out  destruction  to  the  thing 
or  gift  as  well  as  to  its  possessor. 

7.  It  is  expedient  to  give  heed  to  siich  examples.  They  are 
given  that  the  proud  may  fear  and  be  humbled,  and  that  we 
may  learn  our  utter  dependence  upon  the  guidance  and  will  of 
God,  who  resisteth  the  proud  but  giveth  grace  to  the  humble. 
Lacking  the  understanding  and  practice  of  these  truths,  man 
falls  continually — kings,  nobles,  saints,  one  after  the  other, 
filling  the  world  with  examples  of  the  wrath  and  judgment  of 
God.  The  Blessed  Virgin  sings:  "He  hath  scattered  the  proud 
in  the  imagination  of  their  heart.  He  hath  put  down  the 
princes  from  their  thrones,  and  hath  exalted  them  of  low  de- 
gree." Lk.  1,  51-53. 

8.  Full  of  such  examples  are  all  ages,  all  princely  courts,  all 
lands.  Yet,  by  the  grace  of  Saint  Diabolus,  the  prince  of  this 
world,  our  hearts  are  so  hard  that  we  are  not  moved  by  all  this 
to  fear;  rather  to  disdain,  though  we  feel  and  see  that  we  also 
shall  incur  destruction.  Blessed  are  they,  therefore,  who  heed, 


ut  arguat  a  conjugatis. 


126  LUTHER  ON  SIN  AND  THE  FLOOD. 

and  are  moved  by  such  examples  of  wrath  to  be  humble  and  to 
live  in  the  fear  of  God. 

9.  Consider,  then,  the  preeminence  of  the  old  world,  that 
perished  in  the  flood.  It  possessed  apparently  the  best,  holiest 
and  noblest  men,  compared  witli  whom  we  are  as  the  dregs  of 
the  world.  For  the  Scriptures  do  not  say  tliat  they  were  wicked 
and  unjust  among  themiselves,  but  toward  Grod.  '"He  saw," 
says  Moses,  "that  they  were  evil."  The  e^yes  of  God  perceive 
and  judge  quite  differently  from  the  eyes  of  men.     He  says  in 

Isaiah  55,  8-9 :  "Neither  are  your  ways  my  ways For  as 

the  heavens  are  higher  than  the  earth,  so  are  my  ways  higher 
than  your  ways,  and  my  thoughts  than  your  thoughts." 

10.  These  tyrants  and  giants  were  esteemed  and  honored 
among  themselves  as  the  wisest  and  most  just  of  men.  So  in  our 
day  kings  and  princes,  popes  and  bishops,  theologians,  physi- 
cians, jurists  and  noblemen  occupy  exalted  places  and  receive 
honor  as  the  very  gems  and  luminaries  of  the  human  race. 
More  deservedly  did  the  children  of  God  in  the  old  world  re- 
ceive such  honor,  because  they  excelled  in  power  and  possessed 
many  gifts.  Nevertheless,  falling  into  pride  and  contempt  of 
God  while  enjoying  his  blessings,  they  were  rejected  by  God 
and  destroyed,  together  with  their  gifts,  as  if  they  had  been 
the  lowest  and  vilest  of  the  human  race. 

11.  And  this  is  a  common  failing  of  our  human  nature.  It 
necessarily  puffs  itself  up  and  prides  itself  on  its  gifts  unless 
restrained  by  the  Holy  Spirit.  I  have  often  siaid  that  a  man 
has  no  more  dangerous  enemy  than  himself.  It  is  my  own  ex- 
perience that  I  have  not  without  me  so  great  cause  for  fear  as 
within  me;  for  it  is  our  inner  gifts  that  incite  our  nature  to 
pride. 

12.  As  God,  who  is  by  nature  most  kind,  cannot  refrain 
from  gracing  and  showering  us  with  various  gifts :  health, 
property,  wisdom,  skill,  knowledge  of  Scripture,  etc.,  so  we  can- 
not refrain  from  priding  ourselves  upon  these  gifts  and  flaunt- 
ing them.  Wretched  is  our  life  when  we  lack  the  gifts  of  God, 
but  twice  wretched  is  it  when  we  have  them;  for  they  tend  to 
make  us  doubly  wicked.     Such  is  the  corruption  of  original 


GENESIS  VI.  MAN'S  WICKEDNESS.  127 

sin,  though  all  but  believers  are  either  unaware  of  its  existence 
or  regard  it  a  trivial  thing. 

13.  Such  corruption  is  perceptible  not  only  in  ourselves  but 
in  others.  How  property  inflates  pride  though  it  occupies  rel- 
atively the  lowest  place  among  blessings !  The  rich,  be  they 
noblemen,  city-dwellers  or  peasants,  deem  other  people  as  flies. 
To  even  a  gi-eater  extent  are  the  higher  gifts  abused — wisdom 
and  righteousness.  Possession  of  these  gifts,  then,  makes  inevita- 
ble this  condition — Grod  cannot  suffer  such  pride  and  we  cannot 
refrain  from  it. 

14.  This  was  the  sin  of  that  primeval  world.  Among 
Cain's  descendants  were  good  and  wise  men,  who,  nevertheless, 
before  God  were  most  wicked,  for  they  prided  themselves  upon 
their  gifts  and  despised  God,  the  author.  Such  offense  the 
world  does  not  perceive  and  condemn;  God  alone  is  its  judge. 

15.  Where  these  spiritual  vices  exist  and  flourish,  the  lapse 
into  carnal  ones  is  imminent.  According  to  Sirach  10,  14,  sin 
begins  with  falling  from  God.  The  devil's  first  fall  is  from 
heaven  into  hell;  that  is,  from  the  first  table  of  the  Law  into 
the  second.  When  people  begin  to  be  godless — when  they  do 
not  fear  and  trust  God,  but  despise  him,  his  Word  and  his 
servants — the  result  is  that  from  the  true  doctrine  they  pass 
into  heretical  delusions  and  teach,  defend  and  cultivate  them. 
These  sins  in  the  eyes  of  the  world  are  accounted  the  greatest 
holiness,  and  their  authors  alone  are  reputed  religious,  God- 
fearing and  just,  and  held  to  constitute  the  Church,  the  family 
of  God.  People  are  unable  to  judge  concerning  the  sins  of  the 
first  table.  Those  who  despise  God  sooner  or  later  fall  into 
abominable  adultery,  theft,  murder  and  other  gross  sins  against 
the  second  table. 

16.  The  purpose  of  my  statements  is  to  make  plain  that 
the  old  world  was  guilty,  not  only  of  sin  against  the  second 
table,  but  most  of  all  of  sin  against  the  first  table  by  making 
a  fine,  but  deceptive  and  false  show  of  vrisdom,  godliness,  de- 
votion and  religion.  As  a,  result  of  the  ungodliness  w'hich 
flourished  in  opposition  to  the  first  table,  there  followed  that 
moral  corruption    of  w^hidh  Moses  speaks  in  this  chapter,  that 


128  LUTHER  ON  SIN  AND  THE  FliOOD. 

I  lie  pcoi)le  polluted  themselves  with  all  sorts  of  lust  and  after- 
^va^d  filled  the  world  with  oppression,  bloodshed  and  wrong. 

17.  Because  the  ungodly  world  had  trampled  both  tables 
under  foot,  God  came  to  judge  it,  who  is  a  consuming  fire  and 
a  jealous  God.  He  so  punishes  ungodliness  that  he  turns  ever}^- 
thing  into  sheer  desolation,  and  neither  government  nor  the 
governed  remain.  We  may,  therefore,  infer  that  the  world 
was  the  better  the  nearer  it  was  to  Adam,  but  that  it  degener- 
ated from  day  to  day  until  our  time,  when  the  offscouring  and 
lowest  filth  of  humanity,  as  it  were,  are  living. 

18.  ^s'ow,  if  God  did  not  spare  a  world  endowed  with  so 
many  and  great  gifts,  "what  have  we  to  hope  for,  who,  offal 
that  we  are,  are  subject  to  far  greater  misfortune  and  wretch- 
edness? But  if  it  please  God,  spare  the  Roman  pontiff  and  his 
holy  bishops,  who  do  not  believe  such  things!  I  now  come  to 
my  text. 

V.  1-2.  And  it  came  to  pass^  when  men  began  to  multi- 
ply on  the  face  of  the  ground,  and  daughters  were  horn  unto 
them,  that  the  sons  of  God  saw  the  daughters  of  men  that  they 
lucre  fair;  and  they  tooh  them  wives  of  all  that  they  chose. 

19.  This  is  a  very  brief  but  comprehensive  account.  The 
text  must  not  be  understood  to  mean  that  the  world  did  not 
increase  until  the  five  hundredth  year  of  Noah.  The  more 
ancient  patriarchs  are  embraced  in  this  statement.  This  is 
demonstrated  by  the  fact  that  Noah  had  no  daughters.  The 
reference  in  the  text  to  "daughters"  certainly  iriust  be  under- 
stood as  referring  to  the  by-gone  age  of  Lamech,  Methuselah. 
Enoch  and  others.  The  world,  accordingly,  was  corrupt  and 
evil  before  Noah  was  born,  particularly  when  licentiousness  be- 
gan to  prevail  after  the  death  of  Adam,  whose  authority,  as  the 
first  father,  they  feared. 

20.  I  have  said  that  Noah  was  a  virgin  above  all  others; 
I  may  add  he  was  the  greatest  of  all  martyrs.  Our  so-called 
martyrs,  compared  with  him,  have  infinite  advantage  in  strengtli 
received  from  the  Holy  Spirit,  by  which  death  is  overcome  and 
all  trials  and  perils  are  escaped.  Noah  lived  among  the  unright- 
eous for  six  hundred  3^ears.  and  like  Lot  at  Sodom,  not  without 
numerous  and  dire  perils  and  trials. 


GENESIS  VI.  MAN'S  WICKEDNESS.  129 

21.  This  was,  perhapS;,  one  reason  why  Father  Lamech  gave 
his  son  the  name  Noah  at  his  birth.  AYlien  the  holy  patriarch  saAv 
evil  abounding  in  the  work!,  he  entertained  the  liope  concerning 
his  son  that  he  should  comfort  the  righteous  by  opposing  sin 
and  its  author,  Satan,  and  restoring  lost  righteousness. 

32.  However,  the  wickedness  that  began  then,  not  only  failed 
to  cease  under  N"oah,  but  rather  grew  greater.  Hence  Noah 
is  the  martyr  of  martyrs.  For  is  it  not  much  easier  to  be  de- 
livered from  all  danger  and  suffering  in  a  single  hour  than  to 
live  for  centuries  amid  colossal  wickedness? 

23.  The  opinion  before  expressed  I  maintain,  that  Noah 
abstained  from  matrimony  so  long  that  he  might  not  be  com- 
pelled to  witness  and  suffer  in  his  own  offspring  what  he  saw 
in  the  descendants  of  the  other  saints.  This  sight  of  man's 
wickedness  was  his  greatest  cross,  as  Peter  says  of  Lot  in  So= 
dom  (2  Pet  2,  8)  :  "That  righteous  man  dwelling  among  them, 
in  seeing  and  hearing,  vexed  his  righteous  soul  from  day  to 
day  with  their  lawless  deeds." 

24.  Accordingly,  tlie  increase  of  humanity  of  which  Moses 
speaks  has  not  reference  alone  to  the  time  of  Noah,  but  also  to 
the  age  of  the  other  patriarchs.  It  was  there  that  the  viola- 
tion of  the  first  table  commenced — in  the  contempt  manifested 
for  Jehovah  and  his  Word.  This  was  followed  later  by  such  gross 
offenses  as  oppression,  tyranny  and  lewdness,  which  Moses  ex- 
plicitly mentions  and  names  first  as  the  cause  of  evil.  Consult 
all  history,  study  the  Greek  tragedies  and  the  affairs  of  barba- 
rians and  Eomans  of  all  times,  and  yon  find  lust  the  mother 
of  every  kind  of  trouble.  It  can  not  be  otherwise.  Where 
God's  Word  remains  unknown  or  unheeded,  men  will  plunge 
into  lust. 

25.  Lust  draws  in  its  train  endless  other  evils^,  as  pride, 
oppression^  perjury  and  tlie  like.  These  sins  can  be  attacked 
only  as  men,  through  the  first  table,  learn  to  fear  and  to  trust 
in  God.  Then  it  is  that  they  follow  the  Word  as  a  lamp 
going  before  in  the  dark,  and  they  will  not  indulge  in  such 
scandalous  deeds,  but  will  rather  beware  of  them.  With  violation 
of  the  first  table,  however,  the  spread  of  passions  and  sins  of 
every  description  is  inevitable. 


130  LUTHEE  ON  SIN  AND  THE  FLOOD. 

26.  But  it  seems  strange  that  Moses  should  enumerate  in 
the  catalog  of  sins  the  begetting  of  daugnters.  He  had  found 
it  commendable  in  the  case  of  the  patriarchs.  It  is  even  en- 
joyed by  the  ungodly  as  a  blessing  of  God.  Why,  therefore, 
does  Moses  call  it  a  sin? 

I  reply,  he  does  not  condemn  the  fact  of  procreation  as  such, 
but  the  abuse  of  it,  resulting  from  original  sin.  To  be  en- 
dowed with  royal  majesty,  wisdom,  wealth  and  bodily  strength 
is  a  goodly  blessing.  It  is  God  who  bestows  these  gifts.  But 
when  men,  in  possession  of  these  blessings,  fail  to  reverence 
the  first  table,  and  by  means  of  these  very  gifts  do  violence  to  it, 
such  "udckedness  merits  punisliment.  Therein  is  the  reason  for 
Moses'  peculiar  words:  "The  sons  of  God  saw  the  daughters 
of  men  that  they  were  fair;  and  they  took  them  wives  of  all 
that  they  chose,"  without  consideration  of  God  or  of  law,  nat- 
ural or  statutory. 

27.  The  first  table  having  been  despised,  the  second  shares 
the  same  fate.  Desire  occupies  the  principal  place  and  in  con- 
tempt for  procreation  it  becomes  purely  bestial;  whereas  God 
has  instituted  matrimony  as  an  aid  to  feeble  nature  and  chiefly 
for  the  pur])'Ose  of  procreation.  But  when  lust  in  this  manner 
has  gained  the  upper  hand,  all  commandments,  those  that  go 
before  and  that  follow,  are  ruthlessly  broken  and  dishonored. 
Parental  honor  becomes  insecure ;  men  do  not  shrink  f om  doing 
murder ;  from  alienating  property,  speaking  false  testimony,  etc. 

28.  The  v/ord  jiru,  "saw,"  does  not  merely  signify  "to 
view,"  but  "to  view  with  pleasure  and  enjoyment."  This 
meaning  often  occurs  in  the  psalms,  for  instance:  "Mine  eye 
also  hath  seen  my  desire  on  mine  enemies,"  Ps  92,  11;  that  is, 
shall  with  pleasure  see  vengeance  executed  upon  my  enemies. 
The  meaning  here  is  that,  after  turning  their  e^'es  from  God 
and  his  Word,  they  turned  them,  filled  with  lust,  upon  the 
daughters  of  men.  The  sequence  is  imerring  that,  from  the 
violation  of  the  first  table,  men  rash  to  the  violation  of  the 
second.  After  despising  God  they  despised  also  the  laws  of 
nature  and,  as  they  pleased,  they  married  whom  they  chos«. 

29.  These  are  rather  harsh  words,  and  yet  it  is  my  opinion 
that  lust  continued  hitherto  within  certain  limits,  inasmuch  as 


GENESIS  VI.  MAN'S  WICKEDNESS.  131 

they  neither  committed  incest  with  their  mothers,  as  later 
the  inhabitants  of  Canaan,  nor  polluted  themselves  with  the 
vice  of  the  Sodomites.  Moses  confines  his  charge  to  their 
casting  aside  the  legal  trammels  set  by  the  patriarchs  and  recog= 
nizing  in  their  matrimonial  alliances  no  law  but  that  of  lust, 
selecting  only  as  passion  directed  and  against  the  will  of  the 
parents. 

-'30.  It  seems  the  patriarchs  had  strictly  forbidden  to  con- 
tract alliances  with  the  offspring  of  Cain,  just  as,  later,  the 
Jews  could  not  lawfully  mingle  with  the  Canaanites.  Thougli 
there  are  not  wanting  those  who  write  that  incestuous  marriages 
existed  before  the  flood,  blood-relationship  being  held  to  be  no 
barrier,  I  yet  infer  from  the  fact  that  Peter  has  extolled  the 
old  world,  that  such  incestuous  atrocities  did  not  exist  at  that 
time,  but  that  the  sin  of  the  ancient  world  consisted  rather  in 
men  marrying  whom  they  pleased,  and  as  many  wives  from 
the  Cainites  as  tliey  chose,  ignoring  parental  authority  and  con- 
trolled alone  by  passion.  It  is,  therefore,  a  harsh  word — "All 
which  they  chose." 

31.  I  have  shown,  on  various  occasions,  that  the  two  gener- 
ations, or  churches,  of  Adam  and  Cain  were  separate.  For,  as 
Moses  clearly  states,  Adam  expelled  the  murderer  from  his  as- 
sociation. Without  doubt,  therefore,  Adam  also  exhorted  his 
offspring  to  avoid  the  church  of  the  evil-doers  and  not  to  mingle 
with  the  accursed  generation  of  Cain,  Anid  for  a  while  his 
counsel  or  command  was  obeyed. 

32.  But  when  Adam  died  and  the  authority  of  the  other 
patriarchs  became  an  object  of  scorn,  the  sons  of  God  who  had 
the  promise  of  the  blessed  seed  and  themselves  belonged  to  the 
blessed  seed,  craved  from  the  tribe  of  the  ungodly,  intercourse 
and  espousal.  He  tersely  calls  the  sons  of  the  patriarchs  the 
"sons  of  God,"  since  to  them  was  given  the  promise  of  the 
blessed  seedJ  and  they  constituted  the  true  Church.  Yielding 
to  the  corruptions  of  the  Cainite  church  they  indulged  the  flesh 
themselves  and  took  from  the  tribe  of  Cain,  as  wives  and 
mistresses,  whom  and  as  many  as  they  chose.  This  Lamech 
and  ISToah  saw  witli  pain,  and  for  that  reason,  perhaps,  deferred 
entering  upon  marriage. 


lo2  LUTHER  ON  SIN  AND  THE  FLOOD. 

33.  In  reference  to  this  point  the  Jews  fancy  foolish  tilings. 
They  interpret  the  sons  of  God  to  signify  demon-lechers  by 
wlioni  that  impious  generation  was  begotten,  and  that  they  were 
call«l  the  sons  of  God  by  reason  of  tdieir  ispiritual  nature.  The 
more  moderate  ones,  however,  refute  such  folly  and  represent 
the  sons  of  the  mighty.  This  has  been  aptly  disproved  by  Lyra ; 
for  the  punishment  of  the  deluge  befell,  not  alone  the  mighty, 
but  all  flesh,  as  shall  the  doom  at  the  last  day,  * 

34.  But  as  regards  the  demon-lechers  and  strumpets  (iueu- 
bi  and  succubi),  I  do  not  deny — nay,  I  believe — that  a  demon 
may  be  either  a  lecher  or  a  strumpet,  for  I  have  heard  men  cite 
their  own  experience.  Augustine  says  that  he  heard  this  from 
trustworthy  people  whom  he  was  constrained  to  believe,  Satan 
is  pleased  when  Jie  can  deceive  us  in  this  manner,  by  assumin.u' 
the  form  eitlien  of  a  young  man  or  a  3'oung  woman.  But  that 
anything  may  be  begotten  by  a  devil  and  a  human  being  is 
simply  false.  We  hear  of  monstrous  births  of  demon-like  feat- 
ures, and  I  have  even  seen  some.  I  am  of  opinion,  however, 
that  they  have  been  deformed  by  the  devil,  but  not  begotten : 
or  that  they  are  real  devils  with  a  human  body  either  simulated 
or  purloined.  For  if  the  devil,  by  diivine  permission,  may  take 
possession  of  the  whole  man  and  change  his  mind,  is  it  strange 
that  he  may  disfigure  also  his  body,  causing  men  to  be  boi-n 
sightless  or  cripples? 

35.  Hence,  the  devil  may  so  deceive  frivolous  people  and 
such  as  live  without  the  fear  of  God  that  when  the  devil  is 
in  bed,  a  young  man  may  think  that  he  has  a  girl  with  him. 
and  a  girl  that  she  has  a  youth  with  her;  but  that  any  thins: 
may  be  born  from  such  concubinage  I  do  not  believe.  Many 
sorceresses  have  at  one  time  or  another  been  subjected  to  death 
at  the  stalce  on  account  of  their  intercourse  with  demons.  If 
the  devil  can  deceive  eyes  and  ears  so  that  they  fancy  they  sec 
and  hear  tilings  which  do  not  exist,  how  much  easier  is  it  for 
him  to  deceive  the  sense  of  touch,  which  is  in  this  nature  ex- 
ceedingly gross !  But  enough !  These  explanations  have  no 
bearing  upon  the  present  text,  and  we  have  been  led  to  thorn 
merely  by  Jewish  babbling. 

3G.  The  true  meaning  is  that  Moses  calls    those    men  the 


GENESIS  VI.  MAN'S  WICKEDNESS.  133 

sons  of  God,  who  had  the  promise  of  the  blessed  seed.  This  is 
a  N'ew  Testament  j^hrase  and  signifies  the  believers  who  call 
lif.d,  Father,  und  whom,  God  in  turn,  calls  sons.  The  flood 
came  not  because  the  generation  of  Cain  was  corrupt,  but  be- 
cause the  generation  of  the  righteous  who  haid  believed  God,  had 
nheyed  his  Word,  and  had  possessed  the  true  worship,  now  had 
lapsed  into  idolatry,  disohedience  to  parents,  sensuality,  op- 
pression. Even  so  the  last  day  shall  be  hastened,  not  by  the 
profligacy  of  Gentile,  Turk  and  Jew,  but  by  the  filling  of  the 
Church  with  errors  through  tlie  pope  and  fanatical  spirits,  so 
that  those  very  ones  who  occupy  the  highest  place  in  the 
Church    exercise  themselves  in  sensuality,  lust  and  oppression. 

37.  It  is  a  cause  of  fear  for  us  all,  that  even  those  who 
were  descended  from  the  best  patriarchs,  hegan  to  grow 
haughty  and  depart  from  the  Word.  They  gloried  in  their  wis- 
dom and  righteousness,  as  later  the  Jews  did  in  circumcision 
and  Father  Abraham.  So  did  the  popes  glory  in  the  title  of  the 
Church  only  to  replace  gradually  their  spiritual  glory  by  car- 
nal indulgence  after  forfeiting  the  knowledge  of  God,  his  Word 
and  his  worship.  The  Eoman  Church  was  truly  holy  and 
adorned  by  the  grandest  martyrs.  We,  at  this  da}^  however, 
are  witnesses  how  she  has  fallen. 

38.  Let  nO'  one,  therefore,  glory  in  his  gifts,  however 
spcndid!  The  greatest  gift  is  to  be  a  member  of  the  true 
Church.  But  take  care  not  to  become  proud  on  that  account, 
for  you  may  fall,  just  as  Lucifer  fell  from  heaven  and,  as  we 
are  here  informed,  as  the  sons  of  God  fell  into  carnal  pleasures. 
They  are,  therefore,  no  longer  sons  of  God,  but  sons  of  Satan, 
having  fallen  alike  from  the  first  and  the  second  table  of  the 
Law.  So  in  the  past,  popes  and  bishops  have  been  good  and 
holy,  but  today  they  are  of  all  men  the  worst  and,  so  to  speak, 
the  dregs  of  all  classes. 

39.  Among  this  rabble  of  decadent  men  who  had  departed 
from  the  piety  and  virtues  of  their  ancestors,  godly  Noah 
lived  in  the  greatest  contempt  and  hatred  of  everybody.  How 
could  he  approve  the  corruption  of  such  degenerate  progeny? 
And  they  themselves  were  most  impatient  of  reproof.  While, 
therefore,  his  example  shone  and  gleamed,  and    his    holiness 


134 


LUTHER  ON  SIN  AND  THE  FLOOD. 


filled  the  whole  earth,  the  world  became  worse  from  day  to 
day,  and  the  greater  the  sanctity  and  chastity  of  Noah,  the 
more  the  world  reveled  in  lust.  This  is  the  beginning;  it  in- 
variably introduces  ruin. 

40.  When  God  arouses  holy  men,  full  of  the  Holy  Spirit, 
to  instruc-t  and  reprove  the  world,  the  worLd,  impatient  of 
sound  doctrine,  falls  with  much  greater  zeal  into  sin  and  plies 
it  with  much  greater  persistency.  This  was  the  situation  at 
the  beginning  of  the  world,  and  now,  at  the  end  of  the  world, 
we  realize  it  is  still  the  case. 

IL     GOD'S  JUDGMENT  AND  GRIEF  OVER  THE  FIRST  WORLD; 
NOAH  AND  HIS  PREACHING. 


GOD'S      JUDGMENT      AND 
LAMENTATION     OVER 
THE    OLD    WORLD. 
1.     The  words   of  the  lamenta- 
tion. 

a.  Interpreters  have  shame- 
f  uHy  perverted  these 
words    41. 

b.  The  Jewish  interpretation, 
wliicli    Jerome    follows    4Z. 

c.  Tlae  Jews'  interpretation 
refuted    42-43. 

d.  The  interpretation  of  Rab- 
bi Solomon. 

e.  The  interpretation  of  oth- 
ers, especially  of  Origen 
45. 

*  Why  Augustine  was  espe- 
cially pleased  with  the 
doctrine  of  the  Maniclieans 
45. 

f.  Rabbi  David's  explanation 
46. 

*  The  false  idea  of  the  Jews 
and  some  Christian  inter- 
preters that  the  true  sense 
of  Scripture  is  learned 
from  grammar. 

(1)  Tlius    ideas    most    foreign 

to  tlie  sense  of  Scriptur& 
are    defended    46-47. 

(2)  This   method    is   false  and 

led    the    Jews    into    many 
fantasies    47. 

g.  The  source  of  Rabbi  Da- 
vid".=!  awkward  interpreta- 
tion   of   these   words    48. 

*  Why  Luther  has  so  much 
to  say  about  the  false  in- 
terpretation of  Scripture 
49. 

*  What  is  necessary  to  in- 
terpret Scripture  50. 

h.  The  true  sense  of  these 
words    51. 

*  Scripture  definition  of  "to 
judge"    51. 


The  author  of  tliis  judg- 
ment and  lamentation  51- 
53. 

Man's  conduct  upon  hear- 
ing God's  Word  preached 
54. 

Prom  what  kind  of  a  heart 
does  sucli  judgment  and 
lamentation  spring  55. 
What  kind  of  grief  is  the 
grief  of  the  Holy  Spirit  56. 
God's  severest  punishment 
57-59. 

What  follows  when  man 
does  not  possess  God's 
Word    57-58. 

Why  the  heathen  are  so 
carnal   58. 

The  nature  of  this  judg- 
ment and  lamentation  59. 
Tlie  lamentation  and  judg- 
ment of  Luther  over  Ger- 
many because  it  lightly 
esteemed  God's  Word  60. 
The  spirit  of  grace  and  or 
prayer  61. 

The  office  of  the  ministry. 
It  requires  two  things  62. 
It  is  the  greatest  blessing 
of  God   63. 

To  despise  it  is  a  great 
sin,  and  what  follows 
when  it  is  taken  from  a 
people  63. 

A  complaint  of  its  neglect 
64. 

This  office  is  explained  by 
the  expression  "to  judge" 
65. 

Every  godly  preaclier  is 
one  wlio  disputes  and 
judges  65. 

Luther's   grief    because    of 
the     stubbornness      of      the 
world    66. 
Why  Ahab  called  Elijah  a 


GENESIS  VI.  MAN'S  WICKEDNESS.  135 

troubler    of   Israel    67.  8.       In    what   v/ay      they      have 

*  Why  the  world  resents  be-  been  published  to  the 
ing-  reproved  by  sound  doc-  world    77. 

trine.  It  is  a  g-ood  sign  if  9.  How  the  world  resented 
a  minister  is  reviled  by  the  this  Judgment  and  corn- 
world    6S.  plaint   78. 

*  The    glory    of    people    who  *     Time 

boast  of  being-  the  Church.  g-iven  to  the  first  world  for 

a.  Such    g-lory    avails    nothing  repentance. 

before   God    68-70.  a.    We   are    not   to   understand 

b.  Papists  wish  by  all  means  the  120  years  as  the  period 
to    have   this    glory   68-70.  of   a   man's  life    79. 

c.  Papists  need  this  g-lory  to  b.  The  120  years  the  time 
suppress      the      Protestants  g-iven       these       people       In 

71.  which     to     repent     80-81. 

d.  Christ  will  decide  at  the  10.  Whether  and  to  what  end 
judgment  day  to  whom  this  this  time  was  necessary  82. 
g-lory  belongs  71.  11.    How  the  old  world  felt  up- 

e.  Although     the     first    world  on    hearing   this    83. 
adorned     itself      with     this  *     The    complaint    and    judg-- 
glory,  it  did  not  save  them  ment  of  the  last  world  84- 

72.  86. 

5.  How  a,nd  why  this  judg--  *  The  nearer  the  world  ap- 
ment  and  complaint  are  proaches  its  destruction 
ascribed  to  God  73-74.  the   less    it   thinks   of  it   86. 

6.  How  they  were  published  *  How  the  time  of  the  flood 
to  the  world  by  the  holy  is  to  be  compared  with  the 
patriarchs   75.  time  God  gives  man  to  re- 

7.  Why  they  were  made   76.  pent    87. 

II.     THE  JUDG-MENT  AND  LAMENTATION    OF  GOD 
OVER  THE  FIRST  WORLD;  NOAH  AND 
HIS  PREACHING. 

V.  3.  "Jehovah  said.  My  Spirit  shall  not  strive  with  man 
forever,  for  that  he  also  is  flesh :  yet  shall  his  days  he  a  hundred 
and  twenty  years/' 

41.  Moses  here  begins  by  describing  Noali  as  the  highest 
pontiff  and  priest,  or,  as  Peter  calls  him,  a  preacher  of  right- 
eousness. This  text  has  been  mangled  in  various  ways,  for  the 
natural  man  cannot  understand  spiritual  things.  When,  there- 
fore, the  interpreters,  with  unwashed  feet  and  hands,  rushed 
into  the  Holy  Scriptures,  taking  with  them  a  human  bias  and 
method,  as  they  themselves  acknowledge,  they  could  not  but 
fall  into  diverse  and  erroneous  views.  It  has  almost  come  to 
pass,  that  the  more  sublime  and  spiritual  the  utterances  of 
Scripture,  the  more  shamefully  they  have  been  distorted.  This 
passage  in  particular  they  have  managed  so  shamelessly  that 
you  would  not  know  what  to  believe,  if  you  followed  the  in- 
terpreters. 

42.  The  Jews  are  the  first  to  c-rucify  Moses  here,  for  this 
is  their  exposition:  My  Spirit,  that    is    my    indignation    and 


136  LUTHER  ON  SIN  AND  THE  TLOOD. 

wrath;,  shall  not  always  abide  upon  man.  I  will  not  be  angry 
with  men,  but  spave  them,  for  they  are  flesh.  That  means,  be- 
ing spurred  by  sin,  they  incline  to  sin.  This  meaning  Jerome 
also  adopts,  who  is  of  the  opinion  that  here  only  the  sin  of  lust 
is  spoken  of,  to  which  we  are  all  prone  by  nature.  But  his 
first  error  is  that  he  interprets  Spirit  as  wrath.  It  is  tlie  Holy 
Spirit  Moses  here  speaks  of,  as  the  contrast  shows.  ''For  man," 
he  says,  "is  flesh."  The  meaning  is,  therefore,  that  the  flesh  is. 
not  only  prone  to  sin,  but  also  hostile  toward  God, 

43.  Then  the  matter  itself  serves  as  refutation,  for  could 
anything  more  absurd  have  been  devised?  They  see  with  their 
eyes  the  wrath  of  God  swallowing  the  whole  human  race 
through  the  flood,  and  yet  they  expound  that  God  does  not 
wish  to  be  influenced  toward  the  human  race  by  anger  but  by 
mercy,  and  this  after  a  hundred  and  twenty  years,  the  very 
time  of  the  flood. 

4:4:.  Eabbi  Solomon  expounds  it  thus :  The  Spirit  Vvdiieh  is 
in  Gad  shall  no  more  strive  and  wrangle.  As  if  God  in  his 
majesty  would  have  disputed  and  wrangled  ahout  what  should 
be  done  with  man,  whether  to  destroy  or  to  spare  him,  flnally, 
wearied  by  man's  wickedness,  determining  upon  his  destruction, 
nevertheless. 

45.  Others  understand  this  of  the  created  spirit:  My  spirit 
that  I  breathed  upon  the  face  of  man,  that  is  the  spirit  of  man, 
shall  no  longer  strive  and  contend  with  the  flesh,  which  is  in 
subjection  to  its  lusts,  for  I  shall  take  away  this  spirit  and 
free  it  from  the  flesh,  so  that  when  the  latter  has  become  ex- 
tinct, it  may  create  no  more  difficulties  for  the  spirit.  This 
is  the  understanding  of  Origen,  and  it  does  not  differ  much 
from  the  Manichean  error  which  attributes  sin  not  to  the 
Avhole  man,  but  only  to  a  part.  And  Augustine  says  that  this 
had  pleased  him  most  in  the  tenets  of  the  Manicheans,  to  hear 
that  his  depravity  was  not  altogether  his,  but  only  of  that 
part  of  the  body  which  is  evil  from  the  beginnmg.  The  Man- 
icheans posited  two  principles,  the  good  and  the  bad,  just  as 
certain  philosophers  have  posited  enmity  and  friendship.  Thus 
do  men  not  only  miss  the  mark,  but  they  also  fall  intO'  ungodly 
delusions. 


GENESIS  VI.  MAN'S  WICKEDNESS.  137 

46.  Kabbi  David  cites  Sanctes,  and  derives  the  word  jadoii 
from  nadan^  which  means  sheath,  or  shell.  But  as  the  inter- 
pretation is  very  clumsy,  so  he  clothes  it  also  in  a  very  clumsy 
word:  My  Spirit  shall  not  be  inclosed  in  man  as  in  a  sheath. 
Ilasi  anything  more  unnatural  ever  been  heard?  But  the  Jews 
make  a  laughing-stock  of  modern  Hebraists  when  they  con- 
vince them  that  the  Holy  Scriptures  can  not  be  understood 
except  through  grammatical  rules  and  an  exact  science  of 
vowel-points.  jSTo  exposition  is  so  absurd  but  that  they  defend 
and  polish  it  with  their  stale  grammatical  rules. 

47.  But  tell  me,  M'hat  language  has  there  ever  been  that 
men  easily  have  learned  to  speak  from  grammatical  rules?  Is 
it  not  true  that  the  very  languages  most  thoroughly  reduced 
to  rules,  like  G-reek  and  Latin,  are  learned  rather  by  practice? 
What  stupendous  absurdity,  therefore,  it  is  to  gather  the  sense 
of  a  sacred  tongue,  which  is  the  repositoij  of  things  theolog- 
ical and  spiritual,  from  grammatical  rules,  and  to  pay  no  at- 
tention to  the  proper  signification  of  things?  And  this  is  what 
the  rabbis  and  their  disciples  do  almost  universally.  Many 
words  and  verbs  may  be  declined  for  which  no  use  is  seen  in 
the  language.  While  they  make  such  things  paramount  and 
everywhere  chase  anxiously  after  etymology,  they  fall  into 
strange  fancies. 

48.  So  here.  Because  the  word  in  this  passage  can  be  de- 
rived from  nadmi,  they  construct  from  that  a  prodigious  mean- 
ing. My  spirit,  they  say,  shall  not  be  held  back  as  in  a  sheath. 
They  mean  the  spirit  of  man  contained  in  the  body  as  in  a 
sheath.  I  shall  not  leave  it  in  a  sheath,  they  say,  but  I  shall 
remove  him  and  destroy  the  sheath.  Such  absurdities  originate 
in  the  stale  grammatical  rules,  whereas  usage  rather  shordd  be 
considered;  it  is  that  which  trains  the  grammarian. 

49.  But  I  recite  all  this  at  lengtli,  in  order  to  admonish 
you,  when  you  come  upon  such  silly  commentators,  not  to  fol- 
low them  and  admire  such  singular  wisdom.  For  great  men 
even  liave  found  delight  in  the  folly  of  the  rabbis.  They  are 
not  unlike  the  Sacramentarians,  who  do  not  deny  the  words  of 
Christ,  This  is  my  body,  this  is  my  blood;  but  explain  it  thus: 
Bread  is  bread,  and  yet  the  body  of  Christ,  namely,  his  creat- 


138  LUTHEE  ON  SIN  AND  THE  FLOOD. 

lire;  this  is  my  bloody  namely  my  wine.  This  passion  of  dis- 
torting texts  no  sane  man  tolerates  in  the  exposition  of  the 
fables  of  Terence,  or  of  the  eclogues  of  Virgil,  and,  forsooth, 
we  should  tolerate  it  in  the  Church ! 

50.  We  need  the  Holy  Spirit  to  understand  the  Holy  Script- 
ures. For  we  know  that  the  same  Spirit  shall  exist  to  the  end 
of  the  worM  who  existed  before  all  things.  We  glory  in  possess- 
ing this  Spirit  through  the  grace  of  God,  and,  through  him, 
we  have  faith,  a  moderate  knowledge  of  Scripture  and  an  un- 
derstanding of  the  other  things  necessary  to  godliness.  Hence 
we  do  not  invent  a  new  interpretation;  we  are  guided  not  only 
by  an  analogy  of  Holy  Scripture  but  also  by  faith. 

51.  Through  the  Holy  Scriptures  in  its  entirety,  the  verb 
judge,  dun,  signifies  almost  invariably  a  public  office  in  the 
Church,  or  the  office  of  the  ministry,  through  which  we  are 
corrected,  reproved,  instructed  and  enabled  to  distinguish  the 
evil  from  the  good,  etc.  Thus,  Psalm  110,  6:  Jadin  hagojim, 
"He  will  judge  among  the  nations;"  which  means:  He  will 
preach  among  the  nations.  The  word  found  in  this  passage  is 
evidently  the  same.  And  in  the  New  Testament  this  phrase, 
originally  Hejbrew,  is  very  much  in  vogue,  especially  in  Paul's 
writings,  who  uses  the  Hebrew  idiom  more  than  the  others. 

52.  I  understand  this  passage  therefore  as  words  spoken  by 
Lamech  or  Noah  as  a  new  message  to  the  whole  world.  For  it 
was  a  public  message  proclaimed  at  some  public  assembly.  When 
Methuselah,  Lamech  and  Noah  saw  that  the  world  was  hasten- 
ing straight  to  destruction  by  its  sins,  they  resorted  to  this 
proclamation :  My  Spirit  shall  no  longer  preach  among  men. 
That  means:  we  teach  in  vaiu,  we  admonish  in  vain;  the  world 
has  no  desire  to  be  better. 

53.  It  is  as  if  one  in  the  present  perverse  times  should  say: 
We  teach  and  make  ample  effort  to  summon  the  world  back  to 
sobriety  and  godliness,  but  we  are  dterided,  persecuted,  killed, 
and  all  men,  in  the  end,  rush  to  destruction  with  blind  eyes 
and  deaf  ears;  therefore  we  are  constrained  to  desist.  These 
are  the  words  of  a  soul  planning  appropriate  action  and  full  of 
anxiety,  because  it  is  clear  that  the  human  race,  at  the  height 
of  its  peril,  cannot  be  healed. 


GENESIS  YI.  MAN'S  WICKEDNESS.  139 

54.  This  exposition  conforms  to  faith  and  Holy  Scriptures. 
When  the  Word  is  revealed  from  heaven,  we  see  that  some  are 
converted,  who  are  freed  from  damnation.  Tlie  remaining  mul- 
titude despises  it  and  securely  indulges  in  avarice,  lust  and 
other  vices,  as  Jeremiah  says  (ch.  51,  9)  :  "We  should  have  heal- 
ed Babylon,  but  she  is  not  healed:  forsake  her,  and  let  us  go 
everyone  into  his  own  country." 

The  more  diligently  Moses  and  Aaron  importuned  and  in- 
structed, the  more  obstinate  Pharaoh  became.  The  Jews  were 
not  made  better  by  even  the  preaching  of  Christ  and  the  apos- 
tles. The  same 'befalls  us  who  teach  in  our  day.  What,  in 
consequence,  are  we  to  do?  Deplore  the  blindness  and  ob- 
stinacy of  men  we  may,  correct  it  we  cannot.  Who  would  re- 
joice in  the  eternal  damnation  of  the  popes  and  their  follow- 
ers ?  Who  would  not  prefer  that  they  should  embrace  the  Word 
and  recover  their  senses  ? 

55.  A  similar  esliibition  of  obstinacy  Methuselah,  Lamech 
and  Noah  saw  in  their  day.  Therefore  there  bursts  from  them 
this  voice  of  despair;  My  Spirit,  namely  the  Word  of  healing 
truth,  shall  no  longer  bear  witness  among  men.  For  inasmuch 
as  you  refuse  to  embrace  the  Word — ^will  not  yield  to  healing 
truth — ^you  shall  perish. 

These  are  the  words  of  a  heart  filled  with  anxiety  after  the 
manner  that  the  Scriptures  say  God  is  anxious;  that  is,  the 
liearts  of  Noah,  Lamech,  Methuselah  and  otlier  holy  men  who 
are  filled  with  love  toward  all.  Beholding  this  wickedness  of 
men,  they  are  troubled  and  pained. 

56.  Such  grief  is  really  tdie  grief  of  the  Holy  Spirit,  as 
Paul  says,  "G-rieve  not  the  Holy  Spirit  of  God,  in  whom  ye 
were  sealed  unto  the  day  of  redemption,"  Eph  4,  30.  This 
means  that  the  Holy  Spirit  is  grieved  when  we  miserable  men 
are  distracted  and  tormented  by  the  wickedness  of  the  world, 
that  despises  the  Word  we  preach  by  the  Holy  Spirit.  Thus 
Lot  was  troubled  in  Sodom,  and  the  pious  JeAvs  in  Babylon  under 
the  godless  king  Belshazzar;  also  Jeremiah,  when  he  preached 
to  the  ungodly  Jews  and  exclaimed  (Jer.  15,  10)  :  '^oe  is  me, 
my  mother,  that  thou  hast  borne  me."  So  in  Micah  7,  1 :  "Woe 


140  LUTHER  ON  SIN  AND  THE  FLOOD. 

is  me!  for  I  am  as  tJie  grape  gleanings  of  the  vintage:  there 
is  no  cluster  to  eat." 

57.  The  Avratli  of  God  is  most  i'earl'ul  as  he  recalls  the 
Word.  What  man  would  not  prefer  pestilence,  famine,  war 
— these  being  mere  bodily  calamities — to  a  famine  of  the  Word 
which  is  always  joined  to  eternal  damnation?  An  example  of 
the  horrible  darkness  into  which  Satan  can  lead  men  Avhen 
(iod  is  silent  and  does  not  speak,  is  furnished  by  the  Gentiles 
who  have  been  bereft  of  the  Word.  Who  is  not  horrified  by 
the  Romans,  men  of  exemplary  wisdom  and  famous  before  othei' 
nations  by  reason  of  their  dignified  discipline,  who  obseiTe;! 
the  custoim  of  letting  the  worthy  matrons  worship  and  crown 
Priapus,  the  foul  idol,  and  of  leading  bridal  virgins  before  it? 
What  is  more  ludicrous  than  that  the  Egyptians  adored  tlie 
calf  Apis  as  the  supreme  godhead? 

58.  The  Tripartite  History  gives  an  account  of  Constan- 
tine  the  Great  being  the  first  to  abolish  in  Phoenicia  and  other 
places  the  shameless  custom  of  using  virgins,  before  their  nup- 
tials, for  purposes  of  prostitution.  Such  monstrous  infamies 
were  accounted  religion  and  righteousness  among  the  Gentiles. 
There  is  nothing,  in  fact,  so  ridiculous,  so  stuj)id,  so  obscene, 
nothing  so  remote  from  all  projjriety,  tliat  it  cannot  be  foisted 
as  the  very  essence  of  religion  upon  men  who  have  been  forsaken 
by  the  Word. 

59.  This  is,  therefore,  the  greatest  penalty,  that  God,  through 
tlic  mouths  of  the  holy  patriarchs,  threatens  no  longer  to  reprove 
p'cn  by  his  Spirit;  which  means  tliat  henceforth  he  will  not  give 
Ill's  Word  to  men,  since  all  teaching  is  vain. 

60.  Like  punishment  our  times  will  bring  also  upon  Ger- 
many. For  we  see  the  haste,  the  unrest,  of  Satan,  and  his  ef- 
forts to  defraud  whom  he  may  of  the  Word.  How  many  sects 
has  he  roused  during  our  lifetime,  and  this  while  we  bent  all 
our  energies  toward  the  maintenance  of  pure  doctrine !  What 
is  in  store  after  our  death?  Surely,  he  will  lead  forth  whole 
swarms  of  Sacramentarians,  Anabaptists,  Antinomians,  Serve- 
tians,  Campanistans  and  other  heretics  who  at  present,  con- 
quered by  the  pure  Word  and  the  constancy  of  faithful  teachers. 


GENESIS  VI.  MAN'S  WICKEDNESS.  141 

keej)  out  of  sights,  but  are  ready  for  every  opportunity  to  estab- 
lish their  doctrines.  -         ' 

61.  Those,  therefore,  who  have  the  Word  in  its  purity, 
should  learn  to  embrace  the  same,  to  thank  God  for  it  and  to 
call  upon  him  while  he  may  be  found.  For  when  the  spirit  of 
knowledge  is  taken  away,  tlie  spirit  of  prayer  is  also  gone. 
Zechariah  says  (Zech  12,  10)  :  For  the  spirit  of  prayer  is 
joined  to  the  spirit  of  grace.  It  is  the  spirit  of  grace  which  re- 
proves our  sins  and  gives  instruction  concerning  their  remis- 
sion, which  condemns  idolatry  and  instructs  concerning  the 
true  worship  of  God,  which  condemns  avarice^  lust  and  oppres- 
sion, and  teaches  chastity,  patience  and  charity.  This  spirit, 
God  here  threatens,  shall  no  longer  continue  his  work  of  instruc- 
tion, since  men  refuse  to  hear  and  are  incorrigible.  The  spirit 
of  grace  having  been  taken  away,  the  spirit  of  prayer  has  also 
been  taken  away.  For  it  is  impossible  for  him  to  pray  who  is 
without  the  Word. 

63.  Accordingly,  the  office  of  a  priest  is  twofold ;  first, 
that  he  turns  to  God  and  prays  for  himself  and  for  his  peo- 
ple; second,  that  he  turns  from  God  to  men  through  instruc- 
tion and  the  Word.  Says  Samuel:  "Far  be  it  from  me  that  I 
should  sin  against  Jehovah  in  ceasing  to  pray  for  you:  but  I 
will  instruct  you  in  the  good  and  the  right  way,"  1  Sam  12, 
23.    He  is  aware  that  this  is  his  proper  office. 

63.  Therefore,  the  ministry  is  rightly  praised  and  esteemed 
as  the  highest  favor.  Wlien  this  has  been  lost  or  has  been  vi- 
tiated, not  only  prayer  becomes  impossible,  but  men  are  simply 
in  the  power  of  the  devil,  and  do  nothing  but  grieve  the  Holy 
Spirit  with  all  their  deeds,  and  thus  fall  into  mortal  sin,  for 
which  it  is  not  lawful  to  pray.  Such  other  lapses  as  occur 
among  men  are  trivial,  for  return  is  open  and  the  hope  of 
pardon  is  left.  But  when  the  Holy  Spirit  is  grieved  and  men 
refuse  to  receive  the  witness  and  reproof  of  the  Holy  Spirit, 
the  disease  is  desperate  and  incurable. 

GJ:.  But  how  common  is  this  sin  today  among  all  classes ! 
Priuces,  noblemen,  inhabitants  of  city  and  country,  refuse  to 
be  reproved;  they  rather  reprove  and  sit  in  judgment  upon  the 
Holy  Spirit  in  his  servants.     They  judge  of  the    office   of   the 


142  LUTHEE  ON  SIN  AND  THE  FLOOD. 

ministry  by  the  lowliness  of  the  person.  They  reason  thus : 
This  minister  is  poor  and  despised;  why  then  should  he  re- 
prove me,  a  prince,  a  nobleman,  a  magistrate?  Eather  than 
endure  this,  they  trample  under  foot  the  ministers,  together 
with  their  office  and  their  message.  Should  we  not,  then,  fear 
the  judgment  of  God,  such  as  he  here  announces  to  the  old 
world  ? 

65.  These,  therefore,  are  the  words  of  a  father  who  disin- 
herits his  son,  or  of  a  severe  schoolmaster  in  wrath  ejecting  a 
pupil,  when  God  simply  fizes  a  hundred  and  twenty  years  as 
the  time  in  which  opportunity  is  granted  for  repentance.  He 
threatens,  should  it  not  be  improved,  his  Spirit  shall  no  longer 
reprove  and  strive. 

This  word  pertains  properly  to  the  office  of  the  ministry 
and,  in  a  certain  sense,  describes  it.  For  every  preacher  or  ser- 
vant of  the  Word  is  a  man  of  strife  and  judginent,  and  is  con- 
strained', by  reason  of  his  office,  to  chide  whatever  is  viciou:=, 
without  considering  the  person  or  office  of  his  hearer.  When 
Jeremiah  does  this  zealously,  he  incurs  not  only  hate  but 
also  the  gravest  dangers.  He  is  moved  even  to  impatience,  so 
that  he  wishes  he  had  never  been  born,  Jer  20,  14. 

6Q.  And  if  I  had  not  been  particularly  vstrengthened  by 
God,  I  should  have  been  wearied  and  broken  down  ere  this  by 
the  contumacy  of  an  impenitent  world  ;  for  the  ungodly 
so  grieve  the  Holy  Spirit  in  us,  that,  with  Jeremiah,  we 
Avish  often  we  had  never  made  a  beginning  of  anything. 
Hence  I  often  pray  to  God  to  let  the  present  generation  die 
with  us,  because,  after  our  death,  the  most  perilous  times  are 
to  come. 

67.  For  this  reason  Elijah  is  called  by  Ahab  the  godless 
king  of  Israel,  the  disturber  of  Israel;  because  he  openly  re- 
proved the  idolatry,  violence  and  passions  of  his  day.  Like- 
wise  we  today  are  deemed  the  disturbers  of  Germany. 

68.  But  it  is  a  good  sign  when  men  condemn  us  and  call 
us  authors  of  strife,  for  the  Spirit  of  God  strives  with  men, 
reproves  and  condemns  them.  But  men  are  so  that  they  wish 
to  be  taught  only  what  gives  them  pleasure,  as  they  frankly 
admit  in  Micah  2,  6-7:  "Prophesy  not  to  us;  for  confusion  has 


GENESIS  VI.  MAN'S  WICKEDNESS.  143 

not  seized  us,  says  the  house  of  Jacob."  The  latter  they  use 
as  an  argument;  because  they  look  upon  themselves  as  the 
house  of  Jacob  and  the  people  of  God,  they  decline  chasten- 
ing, and  will  not  take  to  themselves  penalties  and  threats. 
So  today  the  pope  and  his  accomplices  plume  themselves  solely 
upon  being  the  Church,  and  declare  that  the  Church  is  incap- 
able of  error.  But  notice  this  text  and  it  will  appear  how 
frivolous  such  an  argument  is. 

69.  Are  not  those  whom  God  threatens  to  no  longer  judge 
by  his  Spirit  likewise  the  sons  of  God?  What  can  be  more 
splendid  than  this  name?  Beyond  doubt  they  gloried  in  this 
name  and  rebelled  against  the  patriarchs  when  they  opposed,  or 
at  least  despised,  their  preaching.  For  it  does  not  seem  likely 
that  God  should  be  thrown  into  a  rage  against  the  whole  hu- 
man race  on  account  of  a  few  sins.  But  the  magnificent  name 
did  not  save  them,  nor  did  it  avail  that  they  were  strong  and 
great  in  number.  Six  hundred  thousand  marched  out  of  Eg}^pt, 
and  two  only  entered  the  land  of  Canaan;  all  the  others  were 
prevented  by  death  on  account  of  their  sins. 

70.  Evidently  God  will  in  no  way  inquire  aJbout  the  mag- 
nificent titles  of  the  Church,  pope  and  bishop.  Other  testi- 
mony will  be  needed  when  they  desire  to  escape  the  wrath  of 
God  than  to  boast  of  being  the  Church.  For  it  is  written 
(Mt  7,  20)  :  "By  their  fruits  ye  shall  know  them."  And  verse 
21:  "Not  every  one  that  saith  unto  me.  Lord,  Lord,  shall  en- 
ter into  the  kingdom  of  heaven." 

71.  If  ever  in  the  future  a  council  shall  be  held — which  I 
hardly  believe — no  one  will  be  able  to  take  from  them  the  title 
of  Church,  but  propped  up  by  this  alone  they  will  condemn  and 
oppress  us.  Different  shall  be  the  judgment,  when  the  Son  of 
man  shall  come  in  his  glory.  Then  it  shall  appear  that 
aijiong  the  members  of  the  holy  Church  have  been  John  Huss 
and  Jerome  of  Prague.  The  pope,  however,  and  the  cardinals, 
the  bishops,  doctors,  monks  and  priestly  mountebanks,  shall  ap- 
pear as  the  church  of  evil-doers,  enthroned  in  pestilence,  and  as 
veritable  henchmen  of  Satan,  rendering  aid  to  their  father  in  his 
lying  .and  murdering. 

72.  Such  judgment  of  God  we  see  also  here.     He  does  not 


144  LUTHER  ON  SIN  AND  THE  FLOOD. 

deny  that  the  offspring  of  the  saints  are  sons  of  God.  This 
magnificent  title  in  which  they  took  pride  and  securely  sinned, 
God  leaves  to  them.  And  yet  these  very  sons  oi  God  who  took 
in  marriage  the  daughters  of  men,  he  warns  that  he  not  only 
will  take  the  Word  from  their  hearts  and  minds,  but  that  he 
will  take  from  their  eyes  and  ears  also  the  ministering  Spirit 
wlio  preaches,  prays,  reproves,  teaches  and  sighs  in  holy  ser- 
vants, and  because  they  refuse  to  be  chastened  .and  reproved; 
knowing  themselves  to  be  the  sons  of  God  they  despise  the 
"Word  and  its  teachers.  But  they  do  not  escape  punishment 
because  of  their  name.  The  same  shall  likewise  befall  the 
papists  and  other  enemies  of  the  Word. 

73.  In  accordance  with  this  I  hold  that  the  sentiments  of 
pious  men  are  here  attributed  to  God  himself,  according  to  the 
usage  of  the  Holy  Scriptures;  for  instance  in  Malachi  3,8, 
where  tlie  Lord  says  tliat  he  is  pierced  through,  or,  as  the  He- 
brew has  it,  that  violence  is  done  to  him  because  tlie  people  were 
unfaithful  in  rendering  to  the  priests  the  first-fruits  and  the 
tenth. 

74.  But  why,  you  may  say,  should  God  need  to  complain 
thus?  Can  he  not  when  it  pleases  him  suddenly  destroy  the 
whole  world?  He  surely  can,  but  does  not  do  so  gladly.  He 
says:  "I  have  no  pleasure  in  the  death  of  the  wicked;  but  that 
the  wicked  turn  from  his  way  and  live,"  Ezk  33, 11.  Such  a 
disposition  proves  that  God  is  inclined  to  pardon,  to  endure 
and  to  remit  the  sins  of  men,  if  only  they  will  come  to  their 
senses;  but  inasmuch  as  they  continue  in  obduracy,  and  reject 
all  help,  he  is,  as  it  were,  tormented  by  this  wickedness  of  men. 

75.  The  words  '''And  Jehovah  said,"  I  attribute  to  the  holy 
fathers,  who  testified  through  a  public  decree  that  God  should 
be  compelled  to  exercise  vengeance,  for  they  taught  by  divine 
authority.  When  Koah  and  his  ancestors  had  preached  nearly 
a  thousand  years,  and  yet  the  world  continued  to  degenerate 
more  and  more,  they  announced  God's  decision  to  an  ungrate- 
ful world  and  disclosed  this  as  his  thought:  Why  should  I 
]u-eacli  forever  and  permit  my  heralds  to  cry  in  vain?  The 
more  messengers  I  send,  the  longer  I  defer  my  wrath, — the 
worse  they  become.     It  is  therefore    necessary  for  preaching 


GENESIS  VI.  MAN'S  WICKEDNESS.  143 

to  cease^  and  for  retribution  to  begin.  I  shall  not  permit  my 
Spirit;,  that  is  my  Word,  to  sit  in  jud'gment  and  to  bear  wit- 
ness forever,  and  to  tolerate  man's  wickedness.  I  am  con- 
strained to  punish  their  sins.  Because  man  is  flesh,  he  is  op- 
posed to  me.  He  is  earthh',  I  am  spirit.  Man  continues  in  his 
carnal  state,  mocks  at  tlie  Word,  persecutes  and  hates  my  Spirit 
in  the  patriarchs,  and  the  story  is  told  to  deaf  ears.  Hence  it  is 
necessary  that  I  should  cease  and  permit  man  to  go  his  own 
way.  This  contrast  he  desires  to  indicate  when  he  says :  "For 
he  is  flesh.'' 

76.  Noah,  Lamech  and  Methuselah  were  very  holy  men,  full 
of  the  Holy  Spirit.  Accordingly  they  performed  their  office 
by  teaching,  admonishing,  urging  and  entreating,  in  season  and 
out  of  season;  as  Paul  says,  2  Tim  4,2.  But  they  reproved 
flesh  and  did'  unprofitable  labor,  for  the  flesh  would  not  yield 
to  sound  teaching.  Should  I,  says  he,  endure  forever  such  con- 
tempt for  my  Word  ? 

77.  This  proclamation,  therefore,  contains  a  public  com- 
plaint, made  by  the  Holy  Spirit  through  the  holy  patriarchs, 
Noah,  Lamech,  Methuselah  and  others,  whom  God  took  away 
before  the  flood  that  they  might  not  be  spectators  of  so  widely 
diffused  wrath.  All  these,  with  one  voice  and  mouth,  admon- 
ished the  giants  and  tyrants  to  repent,  .and  added  the  threat 
that  God  would  not  endure  forever  such  contempt  of  his  Word. 

78.  But  the  flesh  remained  true  to  its  nature;  they  despised 
faithful  exhortations  in  their  presumption  and  carnal  security, 
and  the  holy  patriarchs  they  treated  as  men  in  dotage  and  as 
simpletons  because  of  their  threat  that  God  would  move  in  wrath 
even  upon  his  Church,  namely,  the  heirs  of  the  promise  of  the 
coming  seed. 

79.  The  added  clause,  "yet  shall  his  days  be  a  hundred  and 
twenty  yeai"s,"  Jerome  afflrms  must  not  be  understood  as  re- 
ferring to  the  years  of  human  life,  nor  to  the  age  of  individ- 
ual men;  for  it  is  certain  that  after  the  flood  many  exceeded 
the  two  hundredth  year.  If  you  refer  it  to  the  years  allotted 
to  individuals,  the  promise  would  be  that  individuals  should 
complete  so  many  years,  which,  however,  is  false.     Thereforo 


146  LUTIIEE  ON  SIN  AND  THE  FLOOD. 

lie  speaks  of  the  time  conceded  to  the  world  for  repentance  un- 
til the  flood  should  arrive. 

80.  This  interpretation  agrees  with  what  precedes.  God 
shows  that  he  is  displeased  with  the  perversity  of  men.  He 
is  full  of  solicitude  and  quite  ready  to  forbear.  Against  his 
will,  so  to  speak,  he  permits  the  flood  to  rage.  Therefore,  he 
decided  upon  a  fixed  and  adequate  time  for  them  to  come  to 
their  senses,  and  to  escape  punishment.  All  this  time  Noah 
admonished  men  to  repent,  making  it  clear  that  God  could 
not  longer  endure  such  wickedness,  while  he  was  yet  so  kind 
as  to  grant  adequate  time  for  repentance. 

81.  There  is  a  beautiful  cohesion  between  the  words  and 
their  significance.  A  former  proclamation  threatens:  I  cannot 
endure  longer  contempt  for  my  "Word;  my  preachers  and 
priests  attain  nothing  with  their  infinite  labor  except  derision. 
Nevertheless,  as  a  father  or  good  judge  would  gladly  spare 
a  son  but  is  compelled  by  his  wickedness  to  be  severe,  so,  the 
Lord  says,  I  do  not  d'estroy  gladly  the  human  race.  I  shall 
grant  them  one  hundred  and  twenty  years  in  which  they  may 
come  to  themselves,  and  during  which  I  shall  exercise  mercy. 

83.  Horrible  was  the  disaster,  because  neither  the  brothers 
nor  the  sisters  of  Noah  were  saved.  It  was  necessary  that  the. 
most  earnest  warning  should  precede,  that,  perhaps,  they  might 
be  called  back  to  repentance.  To  the  Ninevites  Jonah  an- 
nounces destruction  within  forty  days,  and  they  repent  and  are 
saved. 

83.  It  is  clear,  therefore,  that  the  heedlessness  of  the  old 
world  was  very  great,  inasmuch  as  in  the  one  hundred  and 
twenty  years  of  grace  it  obstinately  persisted  in  its  lusts,  even 
deriding  its  pontiff  Noah,  the  teacher  of  righteousness. 

84.  In  our  times,  at  the  approach  of  the  day  of  the  Lord, 
almost  the  same  condition  obtains;  we  exhort  to  penitence 
the  papists  and  our  noblemen;  the  inbahitants  of  city  and 
country  we  admonish  not  to  continue  despising  the  Word, 
since  God  will  not  leave  this  unavenged.  But  in  vain  we  exert 
ourselves,  as  the  Scripture  says .  A  few  faithful  folk  are  edified 
andj  these  are,  one  by  one,  gathered  away  from  the  face  of  sin, 
and  "no  man  layeth  it  to  heart,"  as  is  spoken  in  Isaiah  57,  1. 


GENESIS  VI.  MAN'S  WICKEDNESS.  Ii7 

But  when  God,  in  this  way,  has  shaken  out  the  wheat  and  gath- 
ered the  grain  in  its  place,  what,  thinlv  you,  shall  be  the  future 
of  the  chaff?  Nothing  else  but  to  be  burned  with  inextinguish- 
able fire,  Mt  13,42.     This  shall  be  the  lot  of  the  world. 

85.  But  the  world  does  not  understand  how  it  can  be  that 
through  the  preaching  of  the  Gospel  the  wheat  should  be  separ- 
ated from  the  chaff,  to  be  gathered  into  the  bam,  while  the 
chaff,  that  is,  the  throng  of  unbelievers  sunk  in  idolatry  and 
darkness,  shall  be  consigned  to  the  fire.  It  is  written:  "In  a 
day  of  salvation  have  I  helped  tliee;  and  I  will  preserve  thee," 
Is  49,  8.  Those  who  will  neglect  this  day  of  salvation,  will 
find  God  as  an  avenger,  for  he  will  not  do  useless  labor  in 
threshing  empty  chaff. 

86.  But  the  world  is  flesh;  it  does  not  obey.  Yea,  tlie  nearer 
and  more  immediate  the  calamity,  the  more  secure  it  is  and  the 
more  readily  it  despises  all  faithful  admonitions.  Though 
this  offense  provokes  the  righteous,  we  should,  notwitlistanding, 
conclude  that  God  does  not  reprove  in  vain  the  world  through 
his  Holy  Spirit,  nor  that  the  Holy  Spirit  in  the  righteous  is 
grieved  in  vain.  Christ  uses  this  as  an  example  when  he  speaks 
of  the  wickedness  and  heedlessness  of  our  age:  "And  as  were 
the  days  of  Noah,  so  shall  be  the  coming  of  the  Son  of  man," 
Mt  24,  37. 

87.  It  is  to  be  observed  here  what  has  been  an  object  of  dif- 
ficulty for  Jerome,  that  the  flood  came  a  hundred  years  after 
the  birth  of  Shem,  Ham  and  Japheth,  while  here  a  hundred 
and  twenty  years  are  said  to  have  been  the  time  of  the  flood. 

II.     NOAH  AND  HIS  PEEACHING. 

II.    NOAH    AND    HIS    PREACH-  and    his    the      greatest      of 

ING.  prophecies    91. 

1.  Tlie  time  Noah  began  to  5.  His  preaching-  disreg-ard- 
preach    87.  ed  not  only  by  the  Cainites 

2.  Why  tlie  world  took  oc-  but  by  the  sons  of  God  93. 
ce-sion  to  despise  Noah's  *  To  what  end  God's  com- 
preaching    SS.  plaint     of    the    first    world 

*     Jerome's    reckoning-    of   the  should   serve   us   93. 

120    years    S9.  *     When     was     the     judgment 

3.  Why    Noan    married    after  of   God   announced   94. 
livina:  so  long  single,  when  *     The      g-eneration      of      the 
the    world    was    to    tie    de-  Cainites. 

stroyed  90.  a.    Whether  it  still   existed   in 

4.  How    and    why    Noah    was  the  days  of  Noah  95. 

the    prophet      of      prophets  b.    Why    Moses    does    not    re- 


lis  LUTHER  ON  SIN  AND  THE  FLOOD. 

cord  the  generations  of  the  S.     What      impelled     Noah      to 

Cainites  and  of  their  patri-  continue      his      work,      and 

archs    95.  not    to    turn    to    the    world 

c.  How     the     holv     patriarchs  ^^-        ^,      ,  . 
warned     their  children  9-      How    Noah  s    ag-e    was    the 
ag-ainst   the  Cainites   96.  wickedest    and    he    had    to 

:i     TT        i,      /-I   -    -4.       4.  4.  oppose    its    wickedness    all 

d.  How  the  Cainites  torment-  alone     100 

ed    the    holy    patriarchs    96.  *     W  h  o      of '    the      patriarchs 

6.  Why    God    raised    up    Noah  were   still  living-   in   Noah's 
97.  time   100. 

7.  Noah's    faith    exceptionally  10.    T\''hat    trials    Noah    had    to 
strong  97-98.  experience    101. 

But  this  passage  shows  that  iSToah  began  preaching  ahont 
the  impending  punishment  of  the  deluge  before  liis  marriage, 
having  hitherto  led  the  life  of  a  celibate. 

88.  Consider,  therefore,  what  pastime  he  offered  to  a  wicked 
world  in  its  fancied  security.  He  predicts  destruction  to  the 
whole  world  through  the  flood,  nevertheless,  he  himself  marries. 
Why?  Was  it  not  sufficient  for  him  to  perish  alone,  that  he 
must  join  to  himself  a  companion  for  the  disaster  ?  Oh,  foolish 
old  man !  Surely  if  he  believed  the  world  was  to  perish  by  a 
deluge,  he  would  rather  perish  alone  than  marry  and  take  the 
trouble  to  beget  children.  But  if  he  himself  will  be  saved,  why, 
so  shall  also  we. 

In  this  manner  they  commenced  to  despise  the  preaching 
concerning  the  flood  with  the  greater  assurance  because  of  tlie 
marriage  of  Foaih,  ignorant  of  the  counsel  of  God,  who  moves 
in  a  manner  altogether  unintelligible  to  the  world.  How  absurd 
to  promise  Abraham  posterity  through  Isaac,  and  yet  to  com- 
mand Isaac  to  be  sacrificed! 

89.  The  divine  Jerome  argues  against  the  view  that  God 
had  fixed  the  time  for  the  flood  at  a  hundred  and  twenty 
years,  but  saw  himself  compelled,  later,  when  wickedness  had 
waxed  strong,  to  shorten  the  time. 

90.  But  we  shall  not  make  God  a  liar;  we  rather  give  it  as 
our  conviction  that  Noah  had  hitherto  preached,  while  in  a  state 
of  celibacy,  that  the  world  was  to  be  destroyed  through  the 
flood,  and  later,  by  a  divine  command,  had  taken  a  maid  as  a 
little  branch,  so  to  speak,  from  the  race  of  women,  and  begot- 
ten three  sons.  Below  it  is  written  that  he  had  found  grace 
with  the  Lord;  otherwise  he  who  had  refrained  from  marriage 


GENESIS  YI.  MAN'S  WICKEDNESS.  14 n 

SO  long-,  might  have  continued  to  do  so  still  longer.  But  God, 
in  order  to  restrain  his  wrath,  wants  to  leave  a  nursery  for 
the  human  race;  therefore,  he  commands  marriage.  This  the 
wicked  believe  to  be  a  sign  that  the  world  shall  not  perish ;  they 
live  accordingly  in  security  and  despise  the  preacher,  Noah.  But 
the  counsel  of  G-od  is  different — to  destroy  the  whole  world  and 
to  leave  through  this  righteous  Noah  a  nursery  for  the  future 
world. 

91.  Noah  was,  therefore,  the  greatest  prophet;  his  equal 
the  world  has  not  had.  First  he  teaches  the  longest  time ;  then 
he  gives  instruction  concerning  a  universal  punishment  com- 
ing upon  the  world,  and  even  fixes  the  year  of  its  advent.  Like- 
wise Christ  prophesies  concerning  the  last  judgment,  when  all 
flesh  shall  perish.  "But  of  that  day,"  he  says  in  Mark  13,  32, 
"or  that  hour  knoweth  no  one,  *  *  *  but  tlie  father." 

Jonah  foretells  punishment  for  the  Ninevites  within  forty 
days;  Jeremiah  foretells  seventy  years  of  captivity;  Daniel, 
seventy  weeks  until  the  coming  of  Christ.  These  are  remark- 
able prophecies,  in  which  time,  place  and  person  are  accurately 
described. 

But  this  prophecy  of  Noah  surpasses  all  others,  inasmucih 
as  he  foretells  through  the  Holy  Spirit  that  within  a  certain 
number  of  years  the  whole  human  race  shall  perish.  He  is 
worthy  to  be  called  the  second  Adam  and  the  head  of  the  human 
race,  through  whose  mouth  God  speaks  and  calls  the  whole  world 
to  repentance. 

93.  It  is  terrible,  however,  that  his  message  was  despised 
with  such  assurance  that  not  only  none  of  the  Cainites,  but  not 
even  any  one  of  Adam's  progeny  underwent  a  change.  There- 
fore Noah  was  compelled  to  witness  the  destruction  of  brothers, 
sisters,  relatives  and  kindred  without  number,  and  all  these 
made  a  mock  of  tlie  pious  old  man  and  of  his  message  as  an  old 
woman's  tale. 

93.  This  awful  example  is  held  up  to  us  lest  we  persist  in 
sin.  For  if  God  did  not  spare  the  primitive  world,  which  was 
so  magnificent — the  very  flower  and  youth  of  the  world — and 
in  which  had  lived  so  many  pious  men,  but,  as  he  says  in  Psalm 
81,  13,  "gave  them  up  unto  their  own  hearts'  lust,"  and  cast 


ir.O         LUTHER  ON  SIN  AND  THE  FLOOD. 

them  aside,  as  if  they  had  no  claim  upon  the  promise  made  to 
the  Church — if  he  did  this,  how  much  less  will  he  spare  us 
who  do  not  possess  sucli  prerogatives? 

94.  Therefore,  the  decree  cited  in  this  passage  that  God 
would  grant  men  a  hundred  and  twenty  years  for  repentance, 
was  rendered  and  promulgated  before  Foah  had  begotten  chil- 
idren. 

95.  With  reference  to  the  generation  of  the  Cainites,  no 
mention  is  made  of  their  patriardis  at  the  time  of  the  flood, 
nor  does  Moses  even  deem  them  worthy  of  being  named.  Previ- 
ously he  has  brought  down  the  generation  of  Cain  as  far  as 
Lameeh,  but  whether  his  sons  or  nephews  lived  at  the  time  of 
ISToah  is  uncertain.  This  much  is  certain,  that  the  offspring  of 
Cain  existed  to  that  time,  and  were  so  powerful  as  to  mis- 
lead the  very  sons  of  God,  since  even  the  posterity  of  the  holy 
patriarchs  perished  in  the  flood. 

96.  Before  this  time  the  holy  patriarchs — the  rulers  of  the 
true  Church,  as  it  were — admonished  their  families  to  beware 
of  the  accursed  generation.  But  the  Cainites,  incensed  at  being 
condemned,  made  the  attempt  to  overturn  the  righteous  with 
every  kind'  of  mischief;  for  the  church  of  Satan  wars  perpet- 
ually against  the  Church  of  God. 

97.  Therefore,  as  the  righteous  begin  to  waver  and  wicked- 
neSiS  gains  ground,  God  raises  Noah  to  exhort  to  repentance  and 
to  be  for  his  descendants  a  perpetual  example,  whose  faith  and 
diligent,  patient  devotion  to  teaching,  his  offspring  might  ad- 
mire and  imitate.  A  great  miracle  is  it  and  a  case  of  illustri- 
ous faith,  that  Noah,  having  heard  through  Methuselah  and 
Lameeh  the  decree  that  the  world  is  to  perish  after  a  hundred 
and  twenty  years,  throug'h  the  flood',  does  not  doubt  its  truth, 
and  yet,  when  the  hundred  and  twenty  years  have  almost  ex- 
pired, marries  and  begets  children.  He  might  rather  have 
thought :  If  the  human  race  is  to  perish,  why  should  I  marry  ? 
Why  should  I  beget  sons?  If  I  have  refrained  these  many 
years,  I  shall  do  so  henceforth.  But  Noah  does  not  do  this ; 
rather,  after  making  known  God's  purpose  respecting  the 
world's  destruction,  he  obeys  God,  v/l^o  calls  him  to  matrimony, 
and  believes  God  that,  though  the  whole  world  may  perish,  yet 


GENESIS  VI.  MAN^S  WICKEDNESS.  151 

he  with  his  children  shall  be  saved.     An    illustrious    faith    is 
this  and  worthy  of  our  consideration. 

98.  There  was  in  him  first  that  general  faith,  in  common 
with  the  patriarchs,  concerning  the  seed  which  was  to  bruise 
the  head  of  the  serpent.  He  possessed  also  the  singular  virtue 
of  holding  fast  to  this  faith  in  the  midst  of  such  a  multitude 
of  offenses,  and  not  departing  from  Jehovah.  Then,  to  this 
general  faith  he  added  the  other,  special  faith,  that  he  believed 
God  as  regards  both  the  threatened  destruction  of  the  rest  of  the 
world  and  the  salvation  promised  to  ISToah  himself  and  his  sons. 
Beyond  a  doubt,  to  this  faith  his  grandfather  Methuselah  and 
his  father  Lamech  earnestly  incited  him;  for  it  was  as  difficult 
to  so  believe  as  it  was  for  the  Virgin  Mary  to  believe  that  none 
but  herself  was  to  be  the  mother  of  the  Son  of  God. 

99.  This  faith  taught  him  to  despise  the  presumption  of 
the  world  which  derided  him  as  a  man  in  his  dotage.  This 
faith  prompted  him  diligently  to  continue  the  building  of  the 
ark,  a  work  those  giants  probably  ridiculed  as  extreme  folly. 
This  faith  made  Noah  strong  to  stand  alone  against  the  many 
evil  examples  of  the  world,  and  to  despise  most  vehemently  the 
united  judgment  of  all  others. 

100.  But  almost  unutterable  and  miraculous  is  this  faith, 
burdened  as  it  is  with  strange  and  most  weighty  obstacles, 
which  the  Holy  Spirit  shows  in  passing,  without  going  into 
great  detail,  that  we  may  be  induced  to  meditate  the  more  dili- 
gently upon  its  circumstances.  Consider  first  the  great  corrup- 
tion of  the  age.  While  the  Church  had  before  this  time  many 
and  most  holy  patriarchs,  it  was  now  deprived  of  such  rulers; 
Adam,  Seth,  Enos,  Cainan,  Mahalalel,  Jared,  Enoch  are  all 
dead,  and  the  number  of  patriarchs  is  reduced  to  three — Metliu- 
selah,  Lamech  and  Noah.  These  alone  are  left  at  the  time  the 
decree  concerning  the  destraction  of  the  world  is  published. 
These  three  are  compelled  to  witness  and  suffer  tlie  incredible 
malice  of  men,  their  idolatry,  blasphemy,  violent  acts,  foul  pas- 
sions, until  finally  Methuselah  and  Lamech  are  also  called  out 
of  this  life.  There  Noah  was  the  only  one  to  oppose  the  world 
rushing  to  destruction,  and  to  make  an  effort  to  preserve  right- 
eousness and  to  repress  unrighteousness.     But  far  from  meet- 


152 


liUTIlER  ON  SIN  AND  THE  FLOOD. 


ing  with  success,  he  had  to  see  even  the  sons  of  God  lajDse  into 
wickedness. 

101.  This  ruin  and  havoc  of  the  Church  troubled  the  right- 
eous man  and  all  but  broke  his  heart,  as  Peter  says  of  Lot  in 
Sodom,  3  Pet  2,  8.  jSTow,  if  Lot  was  so  distracted  and  vexed 
by  the  wickedness  of  one  community,  how  must  it  have  been 
with  N"o.ah,  against  whom  not  only  the  generation  of  Cain  raged, 
but  who  was  opposed  also  by  the  decadent  generation  of  tlio 
patriarchs,  and  then  even  by  his  own  father's  house,  his  broth- 
ers, sisters,  and  the  descendants  of  his  uncles  and  aunts  ?  For 
all  these  were  corrupted  and  estranged  from  the  faith  by  the 
daughters  of  men.  As  the  text  says,  they  "saw  the  daughters 
of  men.'' 

III.      THE  SINS   OF  THE  ANCIENT  WORLD  IN  PARTICULAR. 


I.    THE     FORBIDDEN    MARRI- 
AGES   ENTERED    INTO. 

1.  Why  this  is  said  of  the 
sons  and  not  of  the  daugh- 
ters of  the  holy  patriarchs 
10  2. 

2.  Why  were  the  holy  fathers 
so  emphatically  forbidden 
to  let  their  sons  marry 
the   ung-odly   103-4. 

3.  How  this  was  the  begin- 
ning- of  all  evils   105. 

*  What  evils  have  in  all 
times  come  through  wom- 
an   106. 

4.  The  sins  here  sprang  from 
despising  the  first  table  of 
the  law  107-8. 

*  Tho  sins  of  the  second  ta- 
ble follow  when  the  first 
table    is    not    kept    108. 

5.  Everything  that  is  called 
sin  is  embraced  in  this  sin 
109-10. 

6.  How  marriage  with  the 
children  of  the  true  Church 
was  despised   111. 

7.  Their  desire  to  marry  thus 
resembled  Eve's  desire  to 
take  the  forbidden  apnle 
112. 

8.  Why  the  patriarclis'  chil- 
dren   took   this    step    113. 

9.  How  these  marriage  alli- 
ances   were    formed    114-16. 

10.       Berosus'       testimony       con- 
cerning      these       forbidden 
marriages    116. 
II.    DISORDER  IN  ALL. 

BRANCHES    OF     SOCIETY 
116-117. 
III.  THE      TYRANNY       EXER- 
CISED. 


1.       By  the  "giants"  or  tyrants. 

a.  What  is  to  be  understood 
by   tyrants    117. 

*  The  pope  resembles  the  ty- 
rants  before   the    flood    118. 

b.  The  nature  of  these  ty- 
rants  119. 

c.  Why  called  Nephilim   120-2. 

d.  Whether  they  received 
their  name  from  their 
size  or  from  their  cruelty 
123. 

*  How  the  Scriptures  desig- 
nate  true   rulers   123. 

e.  These  tyrants  types  of  An- 
tichrist   123. 

f.  They  were  raging,  power- 
ful and  criminal  charac- 
ters   124. 

*  Of    authorities. 

(1)  How    God    wants     \js     to 

honor  the  authorities 
though  he  terribly 
threatens    them    12.5-6. 

(2)  Why   God   wants   them   to 

be  honored,  when  he 
himself  does  not  honor 
them  127. 

(3)  Godless  rulers  are  God's 
swine  and  are  rare  birds 
in    heaven    128. 

g.  Whether  these  tyrants 
were  rulers  and  wliy  God 
called  them  by  such  a 
shameful   name   129. 

h.  Moses  chose  the  word  Ne- 
philim, which  in  his  day 
designated  a  wicked  peo- 
ple, to  express  the  ty- 
rants of  the  first  World 
130. 
J.      By  "the  mighty  men." 

a.    How   Jerome   perverts    this 


GENESIS  VI.  MAN'S  WICKEDNESS.  ]Sn 

text   131.  b.    Who    they   were    136. 

b.  "Wliat    is    to    be    understood  *     They    resembled    the    poi  e 
by    "the    mighty    men    that  and   bishops   136. 

were   of    old"    131.  c.    Lyra's  false   explanation  of 

*  The    meaning-      of      "Olam"  it  refuted  137. 

132.  *     How       Antichrist       is       re- 

c.  Whence      did     they  receive  strained     from     the     world, 
their   power   133.  and       true    doctrine    main- 

d.  Why   called    "mig-hty   men"  tained   137. 

134.  IV.     The    Sin    Against    the    Holy 

*  The   character    of    the    true  Spirit   13S. 

church  134.  *     That    one    sin    follows    an- 

3.      By   "the    men   of  renown."  other    until      man      reaches 

a.    Why  they  were   thus  nam-  the    highest    degree    of    sin 

ed    135.  139. 

III.     THE  SINS  OF  THE  OLD  WOELD  IN 
PARTICULAR. 

103,  But,  I  ask,  why  is  not  compkint  made  also  of  the  men, 
or  why  are  not  the  daughters  of  God  included  in  this  complaint  ? 
He  says  merely  that  they  "saw  the  (daughters  of  men."  It  was 
surely  for  this  reason,  that  the  holy  generation  of  Seth  had  re- 
ceived the  peculiar  injunction  to  beware  of  fellowship  with  the 
Cainites,  inasmuch  as  they  had  been  excluded  from  the  true 
Church,  and  to  mingle  with  tliem  neither  socially  through  mar- 
riage, nor  ecclesiastically  through  worship,  for  the  righteous 
should  avoid  every  occasion  of  offense. 

103.  In  prohibiting  marriage  with  the  Cainites  it  was  the 
chief  purpose  of  the  pious  fathers  to  maintain  their  generation 
pure;  for  daughters  bring  into  the  houses  of  their  husbands  the 
views  and  manners  of  the  fathers.  Thus,  we  read  of  Solomon 
in  the  Book  of  the  Kings  that  he  was  led  asti-ay  through  a 
wom.an  who  was  a  stranger;  and  thus  Jezebel  introduced  the 
wickedness  of  the  Syrians  into  the  kingdom  of  Israel. 

lOJ:.  The  holy  fathers  saw  the  same  would  come  to  pass  m 
their  generation;  therefore,  after  they  were  separated  from  tlie 
Cainites  through  the  divine  command,  they  resolved  that  the 
sons  of  the  holy  generation  should  not  marry  the  daughters  of 
men.  The  daughters  of  the  race  of  the  righteous  could  more 
readily  be  restrained  from  marriage  with  the  Cainites,  while 
the  sons  were  independent  and  headstrong. 

105.  In  this  way  Moses  wishes  to  show  the  trouble  began 
from  the  time  the  sons  of  God  joined  themselves  to  the 
daughters  of  men,  seeing  that  they  were  fair.     The  sons  of  men 


]i)4  LUTHER  ON"  SIN  AND  THE  FLOOD. 

who  were  proud  and  strong  and  passionately  given  to  pleasure, 
without  doubt  despised  the  plain  maidens  of  the  pious  race  who 
had  been  reared  by  the  holy  patriarchs  not  delicately,  but  sim- 
ply and  modestly,  being  arrayed  in  homely  garb.  There  was 
hence  no  necessity  of  making  a  law  also  for  the  maidens,  inas- 
much as  they  were  in  any  case  neglected  by  the  noble  Cainites. 

106.  If  yon  study  the  history  of  nations  you  will  find  that 
women  have  been  the  occasion  for  the  overthrow  of  the  strong- 
est kingdoms.  Well  known  is  the  disgrace  of  Helen.  The  sacred 
writings  demonstrate  also  that  woman  occasioned  the  fall  of 
the  whole  human  race.  This,  however,  i^hould  be  mentioned 
without  reflection  upon  the  sex,  for  we  have  a  command,  "Honor 
thy  father  and  thy  mother,'-'  Ex  20,  12.  Likewise,  "Husbands, 
love  your  wives,"  Col  3,  19.  It  is  true  that  Eve  was  the  first 
to  pluck  the  apple;  however,  she  first  sinned  by  idolatry  and 
fell  from  the  faith,  which  faith,  as  long  as  it  is  in  the  heart, 
controls  also  the  body;  but  when  it  has  departed  from  the 
heart,  the  body  serves  sin.  Guilt  is  not  peculiar  to  sex  but  to 
sin,  which  man  has  in  common  with  woman. 

107.  Thus  Moses  gives  an  account  of  the  prevailing  unright- 
eousness and  lust.  But  he  gives  the  reader  to  understand  that, 
before  sin  was  committed  against  the  second  table  of  the  Law, 
the  first  had  been  violated,  and  the  Word  of  God  treated  with 
contempt.  Otherwise  the  sons  of  God  would  have  obeyed  the 
will  of  their  pious  parents  forbidding  marriage  with  those  out- 
side the  Church. 

108.  Moses,  therefore,  concludes  that,  because  the  sons  of 
God  had  forsakeii  the  worship  and  Word'  of  God  and  departed 
from  the  precepts  of  their  parents,  thereupon  to  fall  into  sens- 
uality and  lust,  and  to  take  to  wife  whom  they  pleased,  they 
also  became  violent  and  appropriated  the  goods  of  others.  The 
world  cannot  idb'  otherwise.  When  it  has  forsaken  God,  it  wor- 
ships the  devil;  when  it  has  despised  the  Word  and  fallen  into 
idolatry,  it  rusihes  forth  into  all  sins  of  passion,  in  which  fierce- 
ness of  anger  and  fierceness  of  desire  by  turns  are  aroused,  and 
thus  all  the  appetites  are  thro'^vn  into  a  state  of  the  greatest 
disorder.  When  the  righteous  reprove  this,  the  result  is  resent- 
ment and  violence  against  them. 


GENESIS  YL  MAN'S  WICKEDNESS.  155 

109.  The  sin  of  the  flood,  then,  embraces  everything  that 
may  be  called  sin,  by  the  first  as  well  as  the  second  table.  Wicked 
men  first  depart  from  God  through  unbelief;  then  tliey  disre- 
gard obedience  to  parents,  and  finally  become  murderers,  adul- 
terers, etc. 

110.  I  mention  this  to  the  end  that  no  one  may  believe  that 
sex  or  the  marriage  estate  in  themselves  are  to  blame.  It  is 
chiefly  transgression  of  God's  commandments  and  disobedience 
to  parents  which  are  condemned.  Owing  to  absence  of  fellow- 
ship between  the  Cainites  and  the  true  Church,  pious  parents 
desired  also  social  separation  from  the  Cainites,  for  fear  they 
might  be  perverted  by  the  manners  of  ungodly  wives.  But  God's 
command  being  neglected,  and  the  authority  of  parents  despised, 
the  younger  generation  lapsed  into  the  passions  of  concupiscence 
and  vehemence.  In  this  way  the  honor  of  sex  and  the  dignity 
of  matrimony  are  conserved :  accusation  is  brought  solely  against 
the  unrighteousness  which  first  departs  from  God  and  then 
manifests  itself  in  injuring  the  saints. 

111.  This  is  the  teaching  of  the  words:  "The  sons  of  God 
saw  the  daughters  of  men  that  they  were  fair."  Why  did  they 
not  see  the  daughters  of  God  andl  desire  those  in  the  Churcli 
and  possess  the  promise  of  the  seed?  Are  they  not  convicted 
of  contempt  for  the  sisters  of  their  own  generation,  that  is  the 
true  Church,  and  of  mingling  with  the  carnal  and  impious  gen- 
eration of  Cain?  They  despise  the  simplicity  and  reserve  of 
their  sisters  and  prefer  the  smiles,  the  dress,  the  wiles  of  the 
daughters  of  Cain;  the  latter  they  crave  and  cultivate,  the 
former  they  treat  eitlier  with  neglect  or  dishonor. 

112.  With  such  eyes  as  Eve  viewed  the  apples  when  she 
fell  into  sin,  the  sons  of  God  viewed  the  daughters  of  men.  Eve 
had  seen  the  forbidden  tree  before  that,  but  with  eyes  of  faitli 
looking  back  to  God's  commandment;  for  that  reason  she  did 
not  crave,  but  rather  she  fied  from  the  same.  When,  however, 
the  eyes  of  faith  were  dimmed  and  she  beheld  the  tree  solely 
with  carnal  eyes,  she  stretched  out  her  hand  with  desire  and 
invited  also  Adam,  her  husband. 

113.  Likewise  the  sons  of  the  patriarchs  had  seen  long  be- 
fore that  the  daugliters  of  the  Cainites  excelled  in  form,  dress 


]o6  LUTTTEE  ON  SIN  AND  THE  FLOOD. 

and  elegance  of  manners.  Nevertheless,  they  did  not  mingle 
Avith  them,  for  the  eye  of  faith  looked  back  to  the  command- 
ment of  God  and  to  the  promise  of  the  seed  to  be  born  from  the 
generation  of  the  righteons.  But  the  eyes  of  faith  having  been 
lost,  they  saw  no  longer  either  the  command  or  the  promise  of 
God,  but  followed  merely  the  desire  of  the  flesh.  The  simple, 
good  and  virtuous  girls  of  their  own  generation  they  despised; 
the  Cainites  they  married,  seeing  they  were  polished,  charming 
and  pleasant. 

114.  It  is  not  a  sin,  therefore,  that  they  marry,  nor  is  the 
sex  in  itself  condemned.  Condemnation  lies  in  this,  that  with 
contempt  of  the  divine  commandment  they  marry  unlawfully; 
that  they  permit  themselves  to  be  led  astray  by  their  wives 
from  the  true  worship  to  the  wicked  worship  of  a  false  church ; 
that,  after  the  fashion  of  the  '  Cainites,  they  pay  no  heed  to 
parental  authority  and  become  guilty  of  violence,  oppression 
and  other  sins. 

Moses  clearly  reveals  their  sin  when  he  says:  "They  took 
them  wives  of  all  that  they  chose,"  as  if  he  said:  To  marry  a 
wife  is  not  an  evil  but  a  blessing,  if  it  be  done  lawfully.  But 
they  sinned  in  that  the}^  married  without  judgment,  against  the 
will  and  purpose  of  the  parents,  marrying  whom  and  as  many 
as  they  pleased,  regardless  of  their  own  estate,  whether  married 
or  single. 

115.  This  is  a  stern  word,  by  which  Moses  characterizes  it 
as  a  great  sin  that  they  arbitrarily  married  two  wives  or  more, 
exchanged  them,  or  snatched  them  from  others,  after  the  man- 
ner of  Herod,  who  possessed  himself  of  his  lirother's  wife.  It 
is  this  unbridled  reign  of  evil  lust  that  Moses  discloses  and 
condemns. 

116.  Berosus  writes  that  incestuous  marriages  also  took 
place  among  them,  so  that  they  married  even  their  mothers  and 
sisters.  But  I  doubt  whether  they  were  so  wicked  as  that.  It 
is  a  sin  sufficiently  grave  that  in  marrying  they  dispensed  with 
judgment,  the  authority  of  their  parents  and  even  with  the 
Word  of  God,  following  altogether  the  guidance  of  lust  and  de- 
sire.   They  took  whom  they  pleased  and  whom  they  could,  and 


GENESIS  VI.  MAN'S  WICKEDNESS.  1.37 

by  sucli  license  they  broiig'lit  chaos  into  domestic,  public  and 
cliurchly  relations. 

The  sin  of  the  primeval  world  was,  therefore,  an  upheaval  of 
all  established  order,  inasmuch  as  tlie  Church  was  demoralized 
by  idolatry  and  false  modes  of  worship.  This  condition  was  ag- 
gravated by  those  oppressors  who  cruelly  persecuted  the  right- 
eous teachers  and  holy  men.  Public  discipline  was  destroyed  by 
oppression  and  violent  deeds,  and  domestic  discipline  by  un- 
curbed lust.  Upon  such  overturning  of  piety  and  integrity  fol- 
lowed universal  depravity;  men  were  not  merely  evil  but  plainly 
incorrigible. 

V.  4a.  The  Ncphilim  {giants)  were  in  the  earth  in  those 
days," 

117.  Moses  continues  the  descrij^tion  of  the  sin  and  offense 
which  2)rovoked  the  deluge.  The  first  point  was  that  the  sons  of 
God  liad  fallen  froui  the  fear  of  God,  and  the  Word  had  become 
altogether  carnal,  perverting  not  only  the  Church  but  also  the 
State  and  home.  Now  he  adds  that  wickedness  had  grown  to 
the  extent  of  giants  arising  upon  earth.  He  clearly  states  that 
there  were  born  from  the  concubinage  of  the  sons  of  God  with 
the  daughters  of  men,  not  sons  of  God,  but  giants;  that  is,  bold 
men  who  arrogated  to  themselves  at  the  same  time  both  govern- 
ment and  priesthood. 

118.  Just  so  the  pope  arrogates  to  himself  at  the  same  time 
the  spiritual  and  the  temporal  sword.  This  would  not  be 
the  height  of  evil,  if  he  would  only  make  use  of  his  power  for 
the  preservation  of  State  and  Church;  but  the  greatest  sin  is 
that  he  abuses  his  power  for  the  establishment  of  idolatry,  for 
a  warfare  against  sound  doctrine,  and  for  purposes  of  oppression 
even  in  the  State.  When  the  Papists  are  reproved  with  the 
Word  of  God,  they  spurn  sucK  reproof,  claiming  that  they  are 
the  Church  and  incapable  of -error.  This  class  of  people  Moses 
calls  "giants,"  men  who  arrogate  to  themselves  power  both 
political  and  ecclesiastical,  and  who  sin  most  licentiously. 

119.  Such  men  are  described  in  the  Book  of  Wisdom  who 
say:  'T/et  unrighteousness  be  our  law,"  2,  11.  Also  in  Psalms, 
12,  4:  'Who  have  said,  With  our  tongue  will  we  prevail;  our 
lips  are  our  own:  who  is  lord  over  us?"     Again  in  Psalm  73. 


loS  LUTHER  ON  SIN  AND  THE  FLOOD: 

"Tliey  scoff,  and  in  wickedness  utter  oppression :  they  speak  loft- 
ily," etc.  Such  were  the  giants  who  withstood  the  Holy  Spirit 
to  his  face,  who,  through  the  mouth  of  Lamech,  Noah  and  the 
sons  of  JSToah,  exhorted,  implored,  taught  and  reproved. 

120.  There  are  those  who  dispute  the  meaning  of  the  noun 
Nephilim  and  derive  it  from  Naphal,  which  signifies  "to  fall." 
They  commonly  take  it  in  a  passive  sense,  meaning  that  other 
men,  seeing  tlie  uncouth  form^  and  extraordinary.- size,  fell 
down  from  fear.  Let  the  rabbis  vouch  for  the  correctness  of 
this;  it  is  ridiculous  to  call  them  "Nephilim"  because  others 
fell.  Some,  however,  suggest  the  etymology  that  tliey  were 
thus  called  because  they  had  fallen  from  the  common  stature  of 
men,  and  allege  as  proof-passage  Numbers  13,133,  from  which 
it  appears  that  giants  possessed  huge  bodies  like^the  Anakim  and 
Eephaim.  Which  of  these  are  right,  I  do  not  decide,  especially 
since  it  is  certain  that  a  theory  of  all  words  can  not  be  given, 
nor  their  origin  demonstrated. 

181.  But  here  another  question  obtrudes  itself:  Why  should 
those  born  from  the  sons  of  God  and  the  daughters  of  men 
alone  have  differed  from  the  ordinary  stature  of  man  ?  I  have  no 
other  answer  than  that  the  text  says  nothing  of  stature  in  tliis 
place.  In  Numbers  13,  33  it  is  said :  "There  we  saw  the  giants, 
the  sons  of  Anak,  who  come  of  the  giants :  and  we  were  in  our 
sight  as  grashoppers,  and  so  we  were  in  their  sight."  There 
hugeness  of  body  is  shown,  but  not  here;  therefore  they  may  be 
called  giants  for  some  other  reason  than  massive  stature. 

122.  To  give  my  opinion  of  the  word,  I  hold  it  is  to  be 
taken  neither  in  the  sense  of  the  neuter  nor  of  the  passive, 
but  of  the  active,  inasmuch  as  the  word  "naphal"  is  often  used 
in  the  sense  of  the  active,  though  it  does  not  belong  to  the  third 
conjugation,  in  whicli  almost  all  transitive  verbs  are  found. 
Thus  in  Joshua  11,  7 :  "So  Joshua  came,  and  all  the  people  of 
war  with  him,  against  them  by  the  waters  of  Merom  suddenly, 
and  fell  upon  them."  If  the  verb  is  construed  as  neuter,  as  if 
Joshua  and  his  men  had  fallen  before  the  enemies,  history  will 
object;  for  the  meaning  is  that  they  fell  upon  the  enemies  and 
suddenly  overpowered  them. 

123.  Therefore,  this  passage  and  other,  similar  ones  prompt 


GENESIS  VI.  MAN'S  WICKEDNESS.  159 

me  to  understand  "nepJiiUm"  to  designate  not  bulk  of  body,  but 
tyranny  and  oppression,  inasmuch  as  they  domineered  by  force, 
making  no  account  of  law  and  honor,  but  merely  indulging 
their  pleasure  and  desire.  Eightful  rulers  the  Scripture  calls 
shepherds  and  princes,  but  those  who  rule  by  wrong  and  vio- 
lence are  rightly  called  "NepJiilim,"  because  they  fall  and  prey 
upon  those  beneath  them. 

Thus  in  Psalm  10:  "He  croucheth  and  humbleth  himself 
and  Venaphal  Baa  Zumaf  Helkaim  (falls  with  his  strong  ones 
upon  the  poor)".  The  Holy  Spirit  speaks  there  of  the  reign 
of  the  Antichrist,  whom  he  describes  as  raging  so  furiously  as 
to  crush  what  he  can,  and,  at  all  events,  to  bend  what  he  cannot 
crush,  so  that  afterward  he  may  suppress  with  all  his  strength 
what  has  been  bent.  For  laazuma  can  be  indifferently  rendered 
by  "with  his  strength,"  or  "with  his  strong  ones."  This  power, 
he  says,  he  uses  only  against  those  who  are  Hill-aim,  that  is  the 
poor,  such  as  have  previously  been  in  some  state  of  affliction. 
Others  who  excel  in  power,  he  worships  so  as  to  draw  them  over 
to  his  side. 

134.  Accordingly  I  interpret  "giants"  in  this  passage  not 
as  men  of  huge  stature,  as  in  Numbers  13,  33,  but  as  violent 
and  oppressive;  as  the  poets  depict  the  C3^clopeans,  who  fear 
neither  God  nor  men,  but  follow  only  their  desires,  relying  upon 
their  strength  and  power.  For  the  oppressors  sit  enthroned  in 
majesty,  sway  empires  and  kingdoms,  and  arrogate  to  them- 
selves even  spiritual  power,  but  use  such  power  against  the 
Church   and  the  Word  of  God  for  the  gratification  of  their  lust. 

125.  Observe  here  the  strange  counsel  of  God,  commanding 
us  to  fear  the  authorities,  to  obey,  serve  and  honor  them,  while 
at  the  same  time  the  threats  and  dreadful  reproofs  which  he  ad- 
ministers are  almost  invariably  directed  against  those  in  author- 
ity, against  kings  and  princes,  as  if  God  proceeded  against 
them  with  a  peculiar  hatred.  Scripture  enjoins  upon  us  to 
honor  authority,  but  itself  does  not  honor  it;  rather  it  destroys 
it  with  a  threat  of  the  gravest  penalties.  Scripture  enjoins  us  to 
fear  authority,  but  itself  appears  to  despise  authorities,  inasmuch 
as  it  does  not  commend  but  threatens. 

126.  Does  not  Mary  earnestly  declaim  in  her  song  against 


160  LUTHER  ON  SIN  AND  THE  FLOOD. 

princes,  Luke  1,  51-53 :  "He  hatli  scattered  the  proud  in  the 
imagination  of  their  heart.  He  hath  put  down  princes  from 
their  thrones,  and  hath  exalted  them  of  low  degree.  The  hungry 
he  liath  filled  with  good  things ;  and  the  rich  he  hatli  sent  empty 
away"?  If  we  believe  this  to  be  true,  who  would  wish  to  be 
found  among  authorities,  for  whom  so  certain  perdition  is  pre- 
pared and  imminent?  Who  would  not  prefer  to  live  on  a  lowly 
plane  and  suffer  hunger  ?  The  second  psalm  accuses  the  author- 
ities of  the  gravest  crime  when  it  says  that  they  place  themselves 
with  united  strength  and  efforts  in  opposition  to  God  and  his 
anointed  and  render  violence  to  his  kingdom,  "Thou  hast  made 
of  a  city  a  heap,  of  a  fortified  city  a  ruin/'  Is  25,  2.  The  whole 
Bible  abounds  with  like  sentiments. 

137.  Thus,  the  Bible  does  not  honor  the  authorities,  but 
threatens  them  with  danger,  and  drags  them  into  manifest  con- 
tempt; and  still  with  consummate  care  it  commands  us  to  rever- 
ence and  fear  them,  and  to  render  them  all  manner  of  service. 
Wiiy  is  this?  Surely  because  God  himself  desires  to  punish 
them,  and  has  reserved  vengeance  for  himself  instead  of  sur- 
rendering it  to  their  subjects.  Jeremiah  argues  in  chapter  12,  1. 
concerning  the  prosperity  of  the  way  of  the  ungodly,  and  yet 
the  Lord  is  righteous.  But  he  concludes :  "Thou,  0  Lord,  f at- 
tenest  them  and  preparest  them  for  the  sacrifice." 

128.  So  might  it  be  said  that  the  authorities  are  God's  swine, 
as  it  were;  he  fattens  them,  gives  them  wealth,  power,  fame  and 
the  obedience  of  their  subjects.  They  .are  not  pursued,  while 
they  themselves  pursue  and  oppress  others;  they  suffer  no  in= 
jury,  but  they  inflict  it  upon  others;  they  do  not  give  to  others, 
but  rob  them  until  the  hour  comes  when,  like  fattened  swine, 
they  are  slaughtered.  Hence  the  German  proverb:  A  prince  is 
a  rare  bird  in  the  kingdom  of  heaven  or,  princes  are  wild  game 
in  heaven. 

129.  Accordingly,  those  whom  Moses  calls  here  "Nephilim," 
which  is  an  odious  and  disgraceful  name,  were  without  doubt 
the  lawful  administrators  of  Church  and  State.  But  because 
they  did  not  use  their  office  as  they  should,  God  marks  and 
brands  them  with  this  opprobious  name.  As  we,  in  this  cor- 
rupt state  of  nature,  are  unable  to  use  the  least   gift   without 


GENESIS  VI.  MAN'S  WICKEDNESS.  161 

pride,  so  Grod,  most  intolerant  of  pride,  thrusts  the  mighty  from 
their  throne,  and  leaves  the  rich  empty. 

130.  I  accept,  then,  the  word  "Nepliilim"  as  having  an  active 
signification,  being  equivalent  to  tyrants,  oppressors,  revelers.. 
I  believe,  furthermore,  as  has  been  the  case  with  other  languages 
also,  that  Moses  has  transferred  the  usage  of  this  word  from 
his  own  times  to  those  before  the  deluge,  after  changing  some- 
what its  meaning,  inasmuch  as  these  degenerate  descendants  of 
the  sons  of  God  abused  their  power  and  position  for  the  oppres- 
sion of  the  good,  just  as  those  Anakim  were  tyrants  relying  upon 
boidily  strength,  and  so  Moses  will  presently  show. 

V.  4b.  And  also  after  that,  ivJien  the  sons  of  God  came  in 
unto  the  daughters  of  men,  and  they  hare  children  to  them ;  the 
same  were  the  men  that  were  of  old,  the  men  of  renown. 

131.  Jerome*  renders:  Isti  sunt  potentes  a  seculo  (these  are 
mighty  men  from  the  beginning).  But  the  word  seculum 
(olam)  does  not  here  signify  duration  of  time,  nor  does  it  pred- 
icate extent.  These  giants  did  not  exist  from  the  beginning, 
they  were  not  born  until  the  sons  of  God  had  degenerated.  But 
seculum  (olam)  connotes  a  second  predicate,  that  of  substance, 
so  that  Moses  explains  the  nature  of  the  power  in  which  they 
trusted  to  have  been  secular  or  wordly.  They  despised  the  min- 
istry of  the  Word  as  a  vile  office;  therefore  they  seized  upon 
another  office,  a  secular  one.  The  very  same  thing  our  Papists 
have  done.  It  has  pleased  them  better  to  hold  ample  revenues 
and  wordly  kingdoms  than  to  be  hated  of  all  men  for  the  sake 
of  the  Gospel. 

132.  As  far  as  Moses  is  concerned,  the  noun  olam  designates 
the  world  itself,  and  also  age  or  time.  Hence  it  is  to  be  care- 
fully noted  when  olam  [seculum)  signifies  duration  of  time, 
and  when  it  signifies  "world"  in  the  Scriptures.  Here  it 
signifies  of  necessity  ''world,"  for  they  did  not  exist  from  the 
beginning. 

133.  This  clause,  then,  aptly  describes  the  power  they  had 


■'■')  So  also  the  A.  V.  and  the  R.  V.,  while  Luther  has  by  no  means 
the  philological  science  against  him.  Mrnidus,  seculum,  aion, 
and  olam  are  used  to  express  the  same  conception.     Translator. 


162  LUTHER  ON  SIN  AND  THE  FLOOD. 

received,  not  from  the  Cliurch,  nor  from  the  Holy  Spirit,  but 
from  the  devil  and  the  world.  It  is,  as  it  were,  the  counter- 
part of  what  Christ  says  before  Pontius  Pilate,  John  18,  36: 
"My  kingdom  is  not  of  this  world."  The  servants  of  the 
Word  struggle  with  hunger,  and  they  labor  under  the  hate  of 
all  classes.  In  consequence,  they  cannot  exercise  tyranny;  but 
those  who  possess  kingdoms,  who  govern  states,  who  possess 
castles  and  domains,  are  equipped  for  exercising  tyranny. 

134.  This  clause  contains  also  a  suggestive  reference  to 
the  small  Church  with  her  few  souls.  These  are  cross-bearers 
without  wealth;  but  they  possess  the  Word.  Their  only  wealth 
is  what  the  world  despises  and  persecutes.  The  JSTephilim,  on 
the  other  hand,  or  giants,  usurp  as  the  descendants  of  the  patri- 
archs the  splendid  name  of  the  Church,  and  possess  also  king- 
doms. They  exercise  dominion,  and  pursue  the  miserable 
Church  in  their  power.  In  accordance  therewith  Moses  calls 
them  mighty  before,  or  in,  the  world;  or  worldlings  and  tem- 
poral potentates. 

135.  What  Jerome  renders  viri  famosi  (famous  men)  is,  in 
Hebrew,  "men  of  name,"  that  is,  renowned  or  famous  in  the 
world.  Moses  touches  here  also  upon  the  sin  of  the  Cyclo- 
peans,  who,  possessing  everything  in  the  world,  possessed  also  a 
famous  name  and  were  renowned  throughout  the  world;  while, 
on  the  contrary,  the  true  sons  of  God,  namely  Noah  .and  his 
sons,  were  held  in  the  greatest  scorn  and  regarded  as  heretics, 
as  sons  of  the  devil,  as  a  blot  upon  the  grandeur  of  Church 
and  State.  So  is  it  now  with  us.  Christ  testifies  in  Matthew 
34,  37,  that  the  last  times  resemble  the  times  of  Noah. 

136.  Moses  had  before  testified  that  the  Holy  Spirit  would 
be  taken  from  the  wicked  and  they  would  be  sent  in  the  ways 
of  their  own  desire.  They  were,  accordingly,  such  rascals  as 
the  pope  today  with  his  cardinals  and  bishops,  who  are  not  only 
styled  princes  and  possess  kingdoms,  but  also  take  to  them- 
selves the  name  of  Church,  so  as  to  subject  us  as  heretics  to 
the  ban,  and  securely  to  condemn  us.  They  do  not  permit  them- 
selves to  be  called  tyrants,  nor  wicked,  nor  temple-robbers. 
They  wish  to  be  styled  most  kind,  holy  and  reverend  gentle- 
men. 


GENESIS  VI.  MAN'S  WICKEDNESS.  163 

137.  The  meaning,  therefore,  is  not  that  which  Lyra  fol- 
lows when  he  understands  "famous"  as  "notorious."  As  the 
world  does  not  call  the  pope  Antichrist,  but  ascribes  to  him 
the  name  of  the  greatest  saint  and  admires  him  as  if  he  and 
his  carnal  creatures  were  filled  with  the  Holy  Spirit  and  incap- 
able of  error,  and  therefore  humbl}''  worships  whatever  he  com- 
mands or  advises — exactly  so  those  giants  had  a  noble  name 
and  were  held  in  admiration  by  the  whole  world.  On  the  con- 
trary, ISToah  with  his  followers  was  condemned  as  a  rebel,  as  a 
heretic,  as  a  traducer  of  the  dignity  of  State  and  Church.  So 
today  do  bishops  regard  us  who  profess  the  Gospel. 

138.  This  passage  furnishes  a  description  of  the  sins  with 
which  that  age  was  burdened:  Men  were  averse  to  the  Word; 
they  were  given  over  to  their  own  lusts  and  reprobate  minds; 
they  sinned  against  the  Holy  Spirit  by  persistent  impenitence, 
by  defending  their  ungodly  behavior  and  by  warring  upon  the 
recognized  truth.  Yet  with  all  these  blasphemies  they  re= 
tained  the  name  and  authority,  not  only  of  the  State,  but  also 
of  the  Church,  as  if  God  had  exalted  them  to  the  place  of  the 
angels.  When  this  was  the  state  of  things,  and  Noah  and 
Lamech  with  their  pious  ancestor  Methuselah  taught  in  vain, 
God  turned  them  over  to  the  desires  of  their  hearts  (Ps  81,  12) 
and  maintained  silence  until  they  should  experience  the  flood, 
the  prophecy  of  which  they  refused  to  believe. 

139.  This  is  falling  away  from  God  and  Church  and  enter- 
ing upon  illicit  marriage.  One  sin,  unless  corrected  at  once, 
will  lead  to  another,  and  so  on  indefinitely  until  the  state  is 
reached  which  Solomon  describes  in  Proverbs  18, 3,  ^^hen 
the  wicked  cometh,  there  cometh  also  contempt,  and  with  ig- 
nominy Cometh  reproach."  They  who  thus  sin,  even  if  after- 
ward rebuked,  do  not  heed.  They  imagine  they  stand  in 
need  of  no  instructor,  and  think  they  represent  a  just  cause. 
They  do  not  believe  in  a  life  after  this,  or  even  hope  for  sal- 
vation, while  living  in  open  sin.  Notwithstanding,  scorn  and 
sihame  shall  overwhelm  them.  It  was  this  persistent  impen- 
itence and  consummate  contempt  for  the  Word  that  impelled 
God  to  visit  all  flesh  with  a  universal  flood, 


161 


LUTHER  ON  SIN  AND  THE  FLOOD. 


IV.     GOD'S  EEPENTANCE  AND  GfilHF  THAT  HE  MADE  MAN. 


CONTENTS: 
I.      Tlie   Repentance    of   God. 
A.         The   Words,    "The   wicked- 
ness   of    man    was    great." 
a.     How      Ijuthcr      used      these 
words  against  tlie  doctrine 
of    free    will;    how    the    ad- 
vocates  of    free   will   false- 
ly   interi>rcted    them,      and 
how  they  are  refuted  140-1 
*     Concerning-  free  will. 

(1)  Augustine's       doctrine      of 

free  will  misinterpreted 
by   the  schools    140. 

(2)  The  schools  unreasonably 

defend   it    141. 

(3)  Man    has  no   free  will  and 

without  the  grace  of  the 
Holy  Spirit  can  do  noth- 
ing  142-3. 

(4)  The     reproving     office     of 

the  Holy  Spirit  makes  it 
clear  that  man  has  no 
free  will  144. 

(5)  Whether  there  is  hope,  if 
a  council  be  held,  that 
the  Papists  will  abandon 
their  false  doctrine  of 
free    will    145. 

(6)  How  the  true  doctrine  of 
free  will  leads  us  to  a 
knowledge  of  sin  and 
what  we  are  to  hold  in 
reference  to  it  146. 

(7)  Why     we     should     guard 

against  the  false  doc- 
trine concerning  free 
will    147. 

*  The  comfort  for  one 
who  commits  sins  of 
infirmities    147. 

*  All  endeavors  without 
the  Holy  Spirit  are  evil 
14S. 

(8)  We   are   to'  distinguish    in 

the  doctrine  of  free  will 
what  is  good  politically 
from  what  is  good  theo- 
logically 149-50. 

b.  These    -words    are    w^rongly 
understood     by     the     Jews 

and    sophists    151. 
*      How    we    should    vie^w    the 
discussions  of  philosophers 
in    regard    to    God    and    di- 
vine   things    152. 

c.  These  words  should  be  un- 
derstood as  spoken  not  on- 
ly of  the  people  before  the 
flood,   but   of   all    men    153. 

P..     The    Words,      "it      Repented 
Jehovah." 
a.    How  the  repentance  of  God 
is  to  be  reconciled  with  the 


wisdom  and  omniscience  of 
God. 

(1)  The  way   soihists  answer 

this    question    15  4. 

(2)  Ijuther's    answer    155-7. 

■*  How  man  should  treat 
questions  vi'^hich  lead  us 
into  the  throne  of  the 
divine    majesty    15S. 

*  How  the  passages  of 
Scripture  are  to  be  un- 
derstood w^hich  attrib- 
ute to  God  the  mem- 
bers of  a  human  body 
159. 

*  Whether  the  anthroiio- 
morphites  were  Justly 
condemned  159. 

*  Why  God  is  represented 
to  us  as  if  he  sprang 
from  the  temporal  and 
the  visible   161-3. 

*  We  cannot  explore  God's 
nature     163. 

*  In  what  pictures  God  re- 
veals himself  in  the  Old 
Testament,  and  in  tiie 
New    164. 

*  The  will  of  God  in  .■-■igns 
and  the  will  of  God's 
good  pleasure.  "signs" 
and    "Beneplaciti." 

(a)  How  %\'e  can  know  God's 
^vill    in    signs    165-6. 

(b)  Why  we  cannot  know 
the  will  of  God's  )ileas- 
ure,   nor  fathom   it   165-6. 

(c)  What  is  really  to  be  iin- 
derstood  by  the  will  in 
signs    167. 

b.  The  way  the  schools  ex- 
plain these  v/ords  168. 

c.  How  they  are  to  be  right- 
ly understood   169. 

*  Disputing  about  God's  maj- 
esty        and         omnipotence 

places  man    in    a    danger- 
ous   position    169-71. 

*  How  man  should  hold  to 
the  signs  by  which  God  re- 
vealed himself  171. 

*  What  the  will  of  God's 
pleasure  is,  to  what  it 
serves  and  how  it  is  re- 
vealed in  Christ  172-6. 

*  The  will  of  good  pleasure 
of  which  the  fathers  speak 
cannot  comfort  the  heart 
175. 

*  The  only  view  of  the  God- 
head possible  in  this  life 
170. 

d.  In  what  sense  it  can  T>e 
said  that  "it  repented  Je- 
hovah that  he  had  made 
man"  177. 


GENESIS  VI.  MAN'S  WICKEDNESS.  165 

IV.       THE  REPEATTANCE  AND  GEIEF    OF    GOD    BE- 
CAUSE HE  HAD  MADE  MAN. 

A.     The  Repentance  of  God. 

V.  56.  And  Jehovah  saw  that  the  wichedness  of  man  ivas 
great  in  the  earth,  and  that  every  imagination  of  the  thoughts 
of  his  heart  luas  only  evil  continually.  And  it  repented  Je- 
hovah that  he  had  made  man  on  the  earth,  and  it  grieved  him 
at  his  heart. 

140.  This  is  tlie  passage  which  we  have  used  against  "free 
will,"  of  which  Augustine  writes  that  without  the  grace  of  the 
Holy  Spirit  it  can  do  nothing  but  sin.  The  scholastics,  how- 
ever, the  champions  of  free  will,  are  not  only  hard  beset  'by 
this  clear  passage,  but  also  by  the  authority  of  Augustine,  and 
they  sweat.  Of  Augustine  they  say  that  his  language  is  hy- 
perbolical, as  Basil  writes  of  one  who  in  refuting  the  other  side 
had  gone  too  far,  that  he  did  lilce  the  farmers;  they  when  try- 
ing to  straighten  out  crooked  branches  bend  them  a  little  too  far 
on  the  other  side;  and  so  Augustine,  in  beating  back  the  Pela- 
gians, is  asserted  to  have  spoken  more  severely  against  free 
will  in  the  defense  of  grace  than  the  merits  of  the  case  war- 
ranted. 

141.  As  far  as  this  passage  is  concerned,  it  is  slandered 
when  it  is  held  that  it  spealcs  only  of  the  evil  generation  be- 
fore the  flood,  and  that  now  men  are  better,  at  least  some  who 
make  good  use  of  their  freedom  of  will.  Such  wretched  in- 
terpreters do  not  see  that  the  passage  speaks  of  the  human 
heart  in  general,  and  that  a  particle  is  plainly  added,  EaTc, 
which  signifies  "only.''  In  the  third  place,  they  fail  to  see 
that  after  the  flood  the  same  declaration  is  repeated  in  the 
eighth  chapter  in  almost  precisely  the  same  terms.  For  God 
says,  "The  imagination  of  man's  heart  is  evil  from  his  youth," 
Gen  8,  21.  Here  evidently  he  does  not  speak  only  of  the  ante- 
diluvians. He  rather  speaks  of  those  to  whom  he  m^akes  the 
promise  that  henceforth  another  general  flood  of  water  shall 
never  come,  that  is,  of  all  the  offspring  of  Noah.  These  are 
words  of  universal  application:  "The  imagination  of  man's 
heart  is  evil." 


166  LUTHEE  ON  SIN  AND  THE  FLOOD. 

142.  We  draw,  therefore,  the  general  oonclusion  that  man 
witilioiit  the  Holy  Spirit  and  without  grace  can  do  nothing 
but  sin,  and  thus  he  unlialtingly  goes  forward  from  sin  to 
sin.  When  in  addition,  he  will  not  endure  sound  doctrine 
but  rejects  the  word  of  salvation  and  resists  the  Holy  Spirit, 
he  becomes  an  enemy  of  God,  blasphemes  the  Holy  Spirit 
and  simply  follows  the  evil  desires  of  his  heart.  Witnesses 
of  this  are  the  examples  of  the  prophets,  Christ  and  the  Apos- 
tles, the  primeval  world  under  Noah  as  teacher,  and  also  the 
example  of  our  adversaries  today,  who  cannot  be  convinced  by 
anything  that  they  are  in  error,  that  they  sin,  that  their  wor- 
ship is  ungodly. 

143.  Other  declarations  of  Holy  Scripture  prove  the  same 
thing.  Is  not  the  statement  of  the  fourteenth  Psalm,  verse  3, 
sweeping  enough  whan  it  says:  "Jehovah  looked  down  from 
heaven  upon  the  children  of  men,  to  see  if  there  was  any  that 
did  understand,  and  did  seek  after  G-od.  They  are  all  gone 
aside?"  Thus,  Ps  116,  11,  "All  men  are  liars;"  and 
Paul,  "God  hath  shut  up  all  unto  disobedience,"  Rom  11,  32. 
These  passages  are  most  sweeping,  and  emphatically  force  the 
conclusion  that  we  all,  without  the  Holy  Spirit,  whose  dispenser 
is  Christ,  can  do  nothing  but  err  and  sin.  Therefore,  Christ 
says  in  tlie  Gospel,  "I  am  the  vine,  ye  are  the  branches:  *  *  * 
apart  from  me  ye  can  do  notliing,"  Jn  15,  5.  Without  me  you 
are  a  branch  cut  off,  dry,  dead  and  ready  for  the  burning. 

144.  And  the  very  reason  the  Holy  Spirit  performs  the  of- 
fice of  reproving  tlie  world  is  that  he  may  call  the  world  back 
to  penitence  and  the  recognition  of  its  derangement.  But  the 
world  remains  consistent  with  itself;  it  hears  not  and  believes 
it  can  please  God  with  forms  of  worship  of  its  own  dhoosing 
and  witliout  the  sanction  of  the  divine  Word,  and  does  not 
permit  itself  to  be  undeceived. 

145.  If  ever  a  council  should  be  held,  the  final  declaration 
and  conclusion  with  reference  to  this  very  point,  the  freedom 
of  will,  will  be  that  we  s;hould  abide  by  the  decisions  of  the 
pope  and  the  fathers.  We  may  clamor  until  we  are  hoarse 
that  man  in  himself  without  the  Holy  Spirit  is  evil,  that  every- 
thing he  does  without  the  Holy  Spirit  or  without  faith  is  con- 


GENESIS  VI.  MAN'S  WICKEDNESS.  167 

denmed  before   God,  that  his  heart  is  depraved  and  all  his 
thought;  we  shall  effect  nothing. 

146.  Therefore,  the  mind  is  to  'be  grounded  in  this,  and  we 
are  to  hold  fast  the  doctrine  which  lays  before  us  our  sin  and 
condemnation.  This  knowledge  of  our  sin  is  the  beginning 
of  salvation;  we  must  absolutely  despair  of  ourselves  and  give 
glory  for  righteousness  to  God  alone.  Why  does  Paul  else- 
where complain,  and  in  Eomans  7,  18  freely  confess  that  there 
is  nothing  good  in  him?  He  says  plainly,  "in  my  flesh;"  so 
that  we  understand  that  the  Holy  Spirit  alone  can  heal  our  in- 
firmity. When  this  has  been  fixed  in  our  hearts,  the  founda- 
tion of  our  salvation  is  largely  laid,  inasmuch  as  subsequently 
clear  testimonies  are  given  that  God  will  not  cast  away  the  sin- 
ner, that  is,  one  who  recognizes  his  sin  and  desires  to  come  to 
his  senses  and  thirsts  after  righteousness  and  the  remission  of 
sin  through  Christ. 

147.  Let  us,  therefore,  take  care  not  to  be  found  among 
those  Cyelopeans  who  oppose  the  Word  of  God  and  proclaim 
their  freedom  of  will  and  their  own  powers.  Though  we 
often  err,  though  we  fall  and  sin,  still,  upon  yielding  to  re- 
proof on  the  part  of  the  Holy  Spirit  with  an  humble  confession 
of  our  depravity,  the  Holy  Spirit  himself  will  be  present,  and 
not  only  not  impute  to  us  the  sin  we  aclmowledge,  but  the 
grace  of  Christ  shall  cover  it  and  he  will  shower  upon  us  other 
gifts  necessary  to  this  life  as  well  as  the  future  one. 

148.  But  the  words  of  Moses  are  to  be  more  closely  con- 
sidered, for  with  a  definite  purpose  he  has  used  here  a  pe- 
culiar expression;  he  has  not  merely  said,  "The  thoughts  of 
inan's  heart  are  evil,"  but  "the  imagination  of  the  thoughts  of 
his  heart."  Thus  he  expresses  the  highest  that  man  can 
achieve  with  his  thoughts  or  with  his  reason  and  free  will, 
"I):;! agination"  he  calls  that  which  man  with  his  strongest  ef- 
fort devises,  selects,  creates  like  a  potter,  and  believes  to  be 
most  beautiful. 

But  such  imagination  is  evil,  he  says,  and  that  not  once, 
but  always.  For  our  reason  without  the  Holy  Spirit  is  alto- 
gether without  knowledge  of  God.     Fow,  to  be  without  knowl- 


]G8  LUTHER  ON  SIN  AND  THE  ELOOD. 

edge  of  God  means  to  be  entirely  base,  to  dwell  in  darkness  and 
to  deem  that  very  good  which,  in  reality,  is  very  bad. 

149.  But  when  I  speak  of  good,  I  do  so  from  the  stand- 
point of  theology,  for  we  must  distinguish  between  the  theo- 
logical and  the  civil  standpoints.  God  approves  also  the  rule 
of  the  ungodly;  he  honors  and  rewards  virtue  also  among  the 
ungodly:  but  only  in  regard  to  the  things  of  this  life  and  in 
things  grasped  by  a  reason  which  is  upright  from  the  civil 
standpoint;  whereas  the  future  life  is  not  embraced  in  such 
reward.     His  approval  is  not  with  regard  to  the  future  life. 

150.  When  we  dispute  about  the  freedom  of  the  will,  the 
question  with  us  is  what  it  may  do  from  the  theological  stand- 
point, not  in  civil  affairs  and  in  those  subjects  to  reason.  We 
believe  that  man,  without  the  Holy  Spirit,  is  altogether  cor- 
rupt before  God,  though  he  may  stand  adorned  with  all  hea- 
then virtues,  inasmuch  as  there  are  certainly  distinguished  ex- 
amples of  moderation,  of  liberality,  of  love  of  country,  par- 
ents and  children,  of  courage  and  humanity,  even  in  the  his- 
tory of  the  Gentiles.  We  maintain  that  man's  best  thoug-hts 
concerning  God,  the  worship  of  God,  the  will  of  God,  are  worse 
than  Cimmerian  darkness;  for  the  light  of  reason,  which  has 
been  given  to  man  alone,  understands  only  bodily  blessings. 
Such  is  the  wicked  infatuation  of  our  evil  desires. 

151.  This  declaration,  therefore,  should  not  be  construed 
frivolously,  as  the  Jews  and  sophists  do,  who  believe  that  the 
lower  part  of  man  only  is  here  meant,  which  is  bestial,  and 
that  the  reason  longs  for  better  things.  "The  imagination  of 
the  tlioughts"  they  apply  accordingly  to  the  second  table,  like 
the  Pharisee  who  condemns  the  publican  and  says  that  he  is 
not  like  the  other  persons.  The  words  the  Pharisee  uses  are 
very  fine,  for  to  give  thanks  to  God  for  his  gifts  is  not  a  sin; 
and  yet  we  'd'eclare  this  same  thing  to  be  ungodly  and  wicked, 
because  it  proceeded  from  gross  ignorance  of  God,  and  it  is 
truly  prayer  turned  into  sin,  tending  neither  to  the  glory  of 
God'  nor  to  the  welfare  of  men. 

152.  You  may  observe  that  philosophers  have  at  various 
times  quite  cleverly  discussed  God  and  the  providence  with 
which  he  rules  all  things.     To  some,  such  words  have  seemed 


GENESIS  VI.  MAN'S  WICKEDNESS.  160 

80  pious  that  they  almost  have  placed  Socrates,  Xenophon  and 
Plato  in  the  same  rank  with  the  prophets;  yet,  because  in 
these  discussions  the  philosophers  are  ignorant  of  the  fact 
that  God  has  sent  his  only  Son  into  the  world  to  save  sinners, 
these  beautiful  utterances  are,  according  to  the  declaration 
of  this  passage,  consummate  ignorance  of  God  and  mere  blas- 
phemies, for  the  passage  states  unequivocally  that  all  imagin- 
ation and  effort  of  the  human  heart  is  only  evil. 

153.  The  text  speaks,  accordingly,  not  only  of  the  sins  be- 
fore the  flood,  but  it  speaks  of  the  whole  nature  of  man,  his 
heart,  his  reason  and  his  intellect,  even  when  man  pretends 
to  righteousness  and  desires  to  be  very  holy,  as  do  today  the 
Anabaptists  when  they  purpose  in  their  heart  so  to  excel  as  to 
fail  in  notliing,  when  for  a  show  they  attempt  to  attain  the 
fairest  virtues.  The  truth  is  that  hearts  without  the  Holy 
Spirit  are  not  only  ignorant  of  God,  hut  naturally  even  hate 
him.  How,  then,  can  anything  be  aught  but  evil  tliat  pro- 
ceeds from  ignorance  and  hatred  of  God? 

154.  Another  qnestinn  is  here  raised.  Moses  speaks  thus: 
"When  Jehovah  saw  that  every  imagination  of  the  thoughts 
of  man's  heart  was  only  evil  continually,  it  repented  him  that  he 
had  made  man  on  the  earth.''  If  God  foresees  everything, 
why  does  the  text  say  that  he  now  first  sees?  If  God  is  wise, 
how  can  regret  for  having  created  anything  befall  him?  Why 
did  he  not  see  this  sin  or  depraved  nature  of  man  from  the  be- 
ginning of  the  world?  Why  does  Scripture  thus  attribute  to 
God  such  things  as  a  temporary  will,  vision  and  purpose? 
Are  not  the  purposes  of  God  eternal  and  unalterable,  incap- 
able of  being  regretted?  Similar  instances  are  found  also  in 
the  prophets,  where  God  threatens  penalties,  as  for  instance  to 
the  Ninevites,  and  yet  pardons  the  penitent. 

To  this  question  the  sophists  have  no  other  reply  than  this, 
that  the  Scripture  spealts  after  the  manner  of  men,  that  such 
tilings  are  ascribed  to  God  accordingly  through  the  use  of  a 
figure  of  speech.  Hence  they  contend  concerning  a  dou1)lc 
will  of  God,  the  will  expressed  by  signs  (voluntas  signi)  and 
the  will  of  his  good  pleasure  {voluntas  leneplaciti) .  The  will 
of  his  good  pleasure,  they  say,  is  constant  and  unchangeable, 


170  LUTHEE  ON  SIN  AND  THE  TLOOD. 

v'-hile  the  expressed  will  is  subject  to  crhange.  For  the  signs 
through  Wliich  lie  expresses  himself,  he  changes  when  he 
pleases.  Thus  he  has  abolished  circumcision  and  instituted 
baptism,  whereas  the  will  of  his  good  pleasure,  fixed  from 
eternity,  abides. 

155.  While  I  do  not  condemn  this  interpretation,  a  sim- 
pler meaning  of  the  Scripture  seems  to  be  that  the  Holy 
Scriptures  express  the  thought  of  men  in  the  ministry.  For 
when  j\Ioses  says  that  God  sees  and  regrets,  this  is  really  done 
in  the  hearts  of  those  who  have  the  ministry  of  the  Word. 
Thus  he  said  above:  ^'My  Spirit  shall  not  strive  with  man," 
but  he  does  not  say  this  simply  of  the  Holy  Spirit  as  exist- 
ing in  Im  own  nature,  or  of  the  divine  majesty,  but  of  the 
Holy  S2)irit  in  the  hearts  of  Noah  and  Methuselah,  that  is,  the 
Holy  Spirit  as  officiating  and  administering  the  Word  through 
the  saints. 

156.  In  this  manner  God  saw  the  wickedness  of  man  and 
repented;  that  is,  Noah,  who  had  the  Holy  Spirit  and  was  a 
minister  of  the  Word,  saw  the  wickedness  of  men  and,  see- 
ing such  things,  he  was  moved  by  the  Holy  Spirit  to  grief. 
So  Paul  says  in  Epiiesians  4,  30,  that  the  Holy  Spirit  in  the 
righteous  is  grieved  by  the  ungodliness  and  malice  of  tHie 
wicked.  Inasmuch  as  Noah  is  a  faithful  minister  of  iihe 
Word  and  an  organ  of  the  Holy  Spirit,  the  Holy  Spirit  is 
said  to  grieve  when  Noah  grieves  and  wishes  that  man  rather 
did  not  exist  than  to  be  thus  iniquitous. 

157.  The  meaning,  tlierefore,  is  not  that  God  did  not  see 
these  things  from'  eternity;  he  saw  everything  from  eternity; 
but  inasmuch  as  this  wickedness  now  manifests  itself  in  all  its 
fierceness,  God  now  first  reveals  tlie  same  in  the  hearts  of  his 
ministers  and  prophets. 

From  eternity,  therefore,  God  is  firm  and  constant  in  his 
purpose.  He  sees  and  knows  everything.  But  only  in  his 
own  time  does  God  reveal  this  to  the  righteous  so  that  they, 
also,  may  see  it.  This  seems  to  me  the  simplest  meaning  of 
this  passage,  nor  does  Augustine  differ  from  it  much. 

158.  However,  I  constantly  follow  the  rule  to  avoid,  when- 
ever possible,  such  questions  as  draw  us  before  the  throne  of 


GENESIS  VI.  MAN'S  WICKEDNESS.  171 

the  highest  majesty.  It  is  better  and  safer  to  stand  at  the 
jnanger  of  Christy  the  man.  To  lose  one's  self  in  the  laby- 
rinths of  divinity  is  fraught  with  greatest  danger. 

159.  To  this  passage  belong  also  other  similar  ones  in 
whic'h  GrodI  is  pictured  as  having  eyes,  ears,  mouth,  nose,  hands 
and  feet,  as  Isaiah,  Daniel  and  other  prophets  saw  him  in  their 
visions.  In  such  passages  the  Bible  speaks  of  God  in  the 
same  manner  as  of  a  man.  In  consequence,  the  Anthropomor- 
phites  stood  condemned  of  heresy  because  they  attributed  to 
the  divine  essence  a  human  form. 

160.  Because  the  Anthropomorphites  fancied  such  gross 
things,  they  have  rightly  been  condemned.  Their  fancy  is 
manifestly  erroneous,  for  a  spirit,  as  Christ  says  (Lk  24,  39), 
has  not  fles'h  and  bone.  I  am  rather  of  the  opinion  that  the 
Anthropomorphites  intended  to  adapt  the  form  of  their  doc- 
trine to  the  plainest  people.  For  in  his  substance,  God  is  un- 
Jciiowable,  indefinable,  inexpressible,  though  we  may  tear  our- 
selves to  pieces  in  our  efforts  to  discern  or  portray  him. 

161.  Hence,  God  himself  condescends  to  the  low  plane  of 
our  understanding  and  presents  himself  to  us  with  childlike 
simplicity  in  representations,  as  in  a  guise,  so  that  he  may  be 
made  known  to  us  in  some  way..  Thus  the  Holy  Spirit  ap- 
peared in  the  form  of  a  dove;  not  because  he  is  a  dove,  but  in 
this  crude  form  he  desired  to  be  recognized,  received  and  wor- 
shiped, for  it  was  really  the  Holy  Spirit.  No  one,  to  be  sure, 
will  say  that  the  same  passage  defines  God  as  a  voice  speak- 
ing from  heaven,  yet  under  this  crude  image,  a  human  voice 
from  heaven,  he  was  received  and  worshiped. 

163.  When  Scripture  thus  ascribes  to  God  human  form, 
voice,  actions  and  state  of  mind,  it  is  intended  as  an  aid 
only  for  the  uncultivated  and  feeble;  we  who  are  great  and 
learned  and  of  discernment  in  reference  to  Scripture,  should 
likewise  lay  hold  of  these  representations,  because  God  has  put 
them  forth  and  revealed  himself  to  us  through  them.  The  angels 
likewise,  appear  in  human  form,  though  it  is  certain  that  they 
are  only  spirits;  spirits  we  cannot  recognize  when  they  present 
themselves  as  such,  but  likenesses  we  do  recognize. 

163.  This  is  the  simplest  way  of  treating  such  passages, 


172  LUTIIER  on  sin  AND  THE  FLOOD. 

for  the  nature  of  God  we  cannot  define;  what  he  is  not  we  can 
Avell  define — he  is  not  a  voice,  a  dove,  water,  hread,  wine. 
And  yet  in  tliese  visible  forms  lie  2)resents  himself  to  us  and 
deals  with  us.  l^iese  forms  he  shows  to  us  that  we  siliould 
not  become  wandering  ,and  unsettled  spirits  which  dispute  con- 
cerning God,  but  are  completely  ignorant  concerning  him, 
since  in  liis  unveiled  majesty  he  can  not  be  apprehended.  He 
sees  it  to  be  impossible  for  us  to  know  him  in  his  own  nature. 
For  he  lives,  as  the  Scripture  says  in  1  Timothy  6,  16,  in  an 
inaccessible  light,  and  what  we  can  apprehend  and  understand 
he  has  declared.  They  who  abide  in  these  things  will  truly  lay 
hold  of  him,  while  those  who  vaunt  and  follow  visions,  revela- 
tions and  illuminations  will  either  be  overwhelmed  by  his 
majesty  or  remain  in  densest  ignorance  of  God. 

Wi.  Thus  the  Jews  also  had  their  representations  in  which 
God  manifested  himself  to  them,  as  the  mercy-seat,  the  ark  of 
the  covenant,  the  tabernacle,  the  pillars  of  smoke  and  fire. 
God  says  in  Exodus  33,  30,  "Man  shall  not  see  me  and  live," 
therefore  he  gives  a  representation  of  himself  in  which  he  eo 
manifests  himself  to  us  that  we  may  lay  hold  of  him.  In  the 
new  covenant  we  have  Baptism,  the  Lord's  Supper,  absolution 
and  the  ministiy  of  the  Word. 

165.  These  are  what  the  scholastics  call  voluntas  signi,  the 
will  expressed  through  signs,  Vidiich  we  must  view  when  we  de- 
sire to  know  the  will  of  God.  Another  is  the  voluntas  hencpla- 
citi,  the  will  of  his  good  pleasure,  the  essential  will  of  God,  or 
his  unveiled  majesty,  which  is  God  himself.  From  this  our 
eyes  are  to  be  turned  away.  It  cannot  be  laid  hold  of;  for  in 
God  is  nothing  but  divinity,  and  the  essence  of  God  is  his  in- 
finite wisdom  and  almighty  power.  These  are  absolutely  inac- 
cessible to  reason :  what  he  has  willed  according  to  the  will  of 
his  good  pleasure,  that  he  has  seen  from  eternity. 

166.  Into  this  essential  and  divine  will  we  should  not  pry, 
but  should  absolutely  refrain  from  it  as  from  the  divine  majesty, 
for  it  is  inscrutable,  and  God  has  had  no  desire  to  declare  it  in 
this  life.  He  desires  to  show  it  under  certain  tokens  or  cover- 
ings, as  Baptism,  the  Word  and  the  Lord's  Supper.  Tliese  are 
the  images  of  the  deity  and  are  his  will  as  expressed  tlrrough 


GENESIS  VI.  MAN'S  WICKEDNESS.  173 

signs,  hy  wliicli  lie  deals  with  us  on  the  plane  of  our  intelli- 
gence. Hence,  avc  should  look  to  these  alone.  The  will  of  his 
good  pleasure  is  to  ])e  left  entirely  out  of  contemplation,  iinles;^ 
you  happen  to  be  Closes,  or  David,  or  some  similarly  perfect 
man,  although  even  they  so  looked  to  the  will  of  the  divine  good 
pleasure  as  never  to  turn  their  eyes  from  the  will  expressed  by 
signs. 

167.  This  will  of  God  is  called  his  activity  (effedus  Dei), 
wherein  he  comes  out  to  us  and  deals  with  us  garbed  in  the 
drapery  of  things  extraneous  to  himself;  these  we  can  lay  liold 
of — the  Word  of  God  and  the  ceremonies  instituted  by  himself. 
This  will  of  God  is  not  that  of  his  omnipotence,  for  though  God 
in  the  ten  commandments  enjoins  wha.t  ought  to  be  done  it  is 
yet  not  done.  Thus,  Christ  has  instituted  the  Lord's  Supper 
to  strengthen  in  us  faith  in  his  mercy,  and  yet  many  receive  it 
to  their  condemnation,  that  is,  without  faith. 

168.  But  I  return  to  Moses.  He  says  that  God  sees  man's 
wickedness  and  repents.  The  scholastics  explain  this:  He  sees 
and  repents,  namely,  according  to  the  expressed  will,  not  that 
of  his  good  pleasure,  or  the  essential  will. 

169.  We  say  that  ]Sroa;h's  heart  is  moved  13}^  the  Holy  S])irit 
to  understand  that  God  is  wroth  witli  man  and  desires  his  de- 
struction. This  interpretation  commends  itself  to  our  intelli- 
gence and  does  not  draw  us  into  discussions  concerning  the  ab- 
solute will  or  marjesty  of  God,  whioh  are  very  dangerous,  as  I 
have  seen  in  many.  Such  spirits  are  first  puffed  up  by  the 
devil  so  that  they  believe  themselves  to  be  in  possession  of  the 
Holy  Spirit,  neglect  the  Word  to  the  point  of  blaspheming  it 
and  vaunt  nothing  but  the  Spirit  and  visions. 

170.  This  is  the  first  degree  of  error — that  men,  paying  no 
heed  to  the  Deity  as  imaged  and  incarnate,  seek  after  the  un- 
veiled God.  Afterward,  wiien  the  hour  of  judgment  comes, 
and  they  feel  the  wrath  of  God,  God  himself  judging  and 
st-arching  their  hearts,  the  devil  ceases  to  puff  them  up  and 
they  despair  and  die.  They  go  about  in  tlie  untempered  8im~ 
liglit  and  forsake  the  shade  that  delivers  from  the  heat.  Is  4,  6. 

171.  Let  no  one  therefore  meditate  upon  divinity  unveiled, 


174  LUTHER  ON  SIN  AND  THE  FLOOD. 

but  flee  from  suoh  thoughts  as  from  the  infernal  regions  and 
the  very  temptations  of  Satan.  But  let  us  take  care  to  abide  iu 
these  symbols  through  which  God  has  revealed  himself  to  us 
— the  Son^  born  of  the  Virgin  Mary,  lying  among  beasts  in  the 
manger,  and  the  Word,  Baptism,  the  Lord's  Supper  and  absolu- 
tion. In  these  images  we  see  and  find  God  in  a  way  wherein  we 
can  endure  him ;  he  comforts  us,  lifts  us  up  into  hope  and  saves. 
Other  thoughts  about  the  will  of  the  good  pleasure,  or  the  es- 
sential and  eternal  will,  kill  and  damn. 

172.  However,  to  name  this  the  will  of  "good  pleasure"  is  a 
misnomer.  For  that  deserves  to  be  called  the  will  of  good  pleas- 
ure which  the  Gospel  discloses,  concerning  which  Paul  says, 
"thai  je  may  prove  what  is  the  good  will  of  God,"  Eom  12,  2. 
And  Christ  says,"Thi£  is  the  will  of  my  Father,  that  every  one 
that  beholdeth  the  Son  should  have  eternal  life,"  Jn  6,  40.  Also, 
"Whosoever  shall  do  the  will  of  my  FatHier  who  is  in  heaven, 
lie  is  my  brother,"  Mt  12,  50.  Again,  "This  is  my  beloved  Sou, 
iu  whom  I  am  well  pleased,"  Mt  3,  17.  This  will  of  grace  is  cor- 
rectly and  properly  called  the  will  "'of  the  divine  goo-d  pleas- 
ure" and  it  is  our  only  remedy  and  safeguard  against  that  other 
will,  be  it  called  the  "expressed  will"  or  the  "will  of  good 
pleasure,"  about  the  display  of  whidi  at  the  flood  and  the  de- 
struction of  Sodom  the  scholastics  dispute. 

173.  On  both  occasions  a  terrible  wrath  is  in  evidence, 
against  wliich  no  soul  could  find  protection,  except  in  that  gra- 
cious will,  keeping  in  mind  that  the  Son  of  God  was  sent  into 
the  flesh  to  deliver  us  from  sin,  death  and  the  power  of  the 
devil. 

171.  This  will  of  the  divine  good  pleasure  has  been  deter- 
mined from  eternity,  and  revealed  and  publishod  in  Christ. 
It  is  a  quickening,  gracious  and  lovable  will,  and  consequently 
it  alone  merits  to  be  called  ''the  will  of  good  pleasure."  But  the 
good  fathers  almost  pass  the  promises  by;  they  do  not  press 
them,  though  they  could  properly  be  called  "the  will  ^  the 
good  plensure.'^ 

175.  Therefore,  as  they  enjoin  looking  to  the  will  expressed 
by  signs,  they  do  well,  but  this  is  in  no  wise  sufficient;  when 
we  consider  the  ten  commandments,  arc  we  not  frightened  by 


GENESIS  VI.  MAN'S  WICKEDNESS.  175 

the  sight  of  our  sins?  Wdien  those  terrible  examples  of  wrath 
are  added  whic'h  are  also  divine  will  as  expressed  by  signs,  it  is 
impossible  for  the  soul  to  be  lifted  up  except  by  looking  back  to 
tlie  will  of  the  good  pleasure,  as  we  call  it,  that  is,  the  Son  of 
God,  who  portrays  for  us  the  spirit  and  the  will  of  his  Father, 
who  does  not  hate  sinnersi  but  desires  to  have  compassion  upon 
tihem  through  his  Son.  Christ  says  to  Philip,  "He  that  hath 
seen  me  hath  seen  the  Father,"  Jn  14,  9. 

176.  The  Son  of  God,  therefore,  who  became  incarnate,  is 
that  sign  or  veil  of  God  in  which  the  divine  majesty  with  all  its 
gifts  so  offers  itself  to  us  that  no  sinner  is  so  wretched  but  he 
dare  approach  him  in  certain  confidence  of  obtaining  forgive- 
ness. This  is  the  only  vision  of  Deity  which  in  this  life  is  expe- 
dient and  possible.  However,  those  who  have  died  in  this  faith 
shall  on  the  last  day  be  so  illumined  by  power  from  on  high  as 
to  behold  the  majesty  itself.  In  the  meantime,  it  behooves  us  to 
approach  the  Father  through  the  way,  which  is  Christ  himself. 
He  will  lead  us  safely  and  wc  shall  not  be  deceived. 

177.  The  additional  statement  of  the  text,  "It  repented 
Jehovah  that  he  had  made  man  on  the  earth,"  I  believe  to  be 
meant  to  bring  out  the  antithesis,  that  God  has  in  mind  not  the 
earthly  man,  who  is  subject  to  sin  and  death,  but  the  heavenly 
man,  who  is  lord  over  them.  He  expresses  his  love  for  the 
latter,  while  he  hates  the  former  and  plans  his  destruction, 

B.  The  Grief  of  God. 

II.     THE!   GRIEF  OF  GOD.  6.      Moses    describes    this    grief 

1.  This      is    not    to    be   under-  very   carefully   186. 

stood   of  the   divine  na^ture.  «     jjow    we    see    the    grief    of 
but    of    the    hearts    of    the  ^od  in  his  saints  187. 

patriarchs    178-9.  *     tt  ■,-,    ■  •       ■. 

2.  Abraham;  Samuel  and  *  How  all  is  ruined  on  ac- 
Christ  grieved  in  like  man-  count  of  sm  1.S7. 

ner  ISO.  *     Why  Noah  did  not  dare   to 

3.  By  whom  such  grief  is  reveal  the  great  wrath  of 
awakened  in  the  heart  181.  God    to   the   world    188. 

4.  The  cause  of  this  grief  182.  *      What    prevents    the    world 

*  Tlie  character  of  the  child-  from  believing  God's 
ren    of    God      and      of      the                 threatenings   188-9. 

world    in    the  face  of  the  ap-  *     To  w^hom  God's  promises  do 

preaching     calamity     183-4.  and    do   not   apply    190. 

*  How  the  patriarchs  and  *  Why  the  old  world  did  not 
the  Church  were  walls  of  believe  the  threat  of  the 
defense    185.  deluge  191. 

5.  What  made  the  grief  ot  *  The  fate  of  true  doctrine 
the  holy  patriarchs  greater  in  our  day  is  the  same  as  It 
185.  was   in   Noah's    192, 

V.  6b.  And  it  grieved  him  at  Ids  heart. 


176  LUTIIEE  ON  SIN  AND  THE  FLOOD. 

178.  Such  was  the  regret  of  God  that  he  was  pained  in  his 
heart.  The  word  here  is  azab,  which  was  used  before  when  he 
said  (Gen  3,  16),  "In  pain  shalt  thou  bring  forth  children"; 
also  in  Pselm  127,  2,  "the  bread  of  toil."  This  expression  must 
be  understood  according  to  the  usage  of  Scripture.  We  n\ust 
not  thiuk  that  God  has  a  heart  or  that  he  can  suffer  pain,  but 
when  the  spirit  of  Noah,  Lamech  or  Methuselah  is  grieved,  God 
himself  is  said  to  be  grieved.  We  may  understand  such  grief 
not  of  his  divine  nature,  but  of  his  conduct.  Noah,  with  his 
father  and  grandfather,  feels  in  his  heart,  through  a  revelation 
of  the  Holy  Spirit,  that  God  hates  the  world  because  of  sin  and 
desires  its  destruction;  therefore  they  are  grieved  by  this  im- 
penitence. 

179.  This  is  the  simple  and  true  meaning.  If  yon  refer 
tliose  words  to  the  will  of  the  divine  essence  and  hold  that  God 
has  resolved!  this  from  eternity,  a  perilous  argument  is  employed 
to  which  are  equal  only  men  who  are  spiritual  and  tested 
by  trial,  like  Paul,  for  instance,  who  has  ventured  to  argue  con- 
cerning predestination.  Let  us  take  our  stand  on  an  humbler 
plane,  one  less  open  to  danger,  and  hold  that  Noah  and  the 
other  fathers  were  most  grievously  paine^d  when  the  Spirit  dis- 
closed to  them  such  wrath.  These  inexpressible  groanings  o!" 
the  best  of  men  are  accordingly  attributed  to  G^d  himself,  be- 
cause they  emanate  from  his  Spirit. 

180.  An  example  of  such  groanings  we  see  later  in  the  case 
of  Abraham,  who  interposed  himself  like  a  wall  in  behalf  of  tlie 
safety  of  the  Sodomites  and  did  not  abandon  the  cause  until 
they  came  down  to  five  righteous  ones.  Without  a  doubt  th? 
Holy  Spirit  filled  the  breast  of  Abraham  with  infinite  and  fre- 
quent groanings  in  his  attempts  to  effect  the  salvation  of  the 
wretched.  Likewise  Samuel — what  does  he  not  do  for  Saul''^ 
He  cries  and  implores  with  such  vehemence  that  God  is  coui- 
pelled  to  restrain  him :  "How  long  wilt  thou  mourn  for  Saul, 
seeing  I  have  rejected  him  from  being  king  over  Israel?"  I 
Sam  ]n,  1.  So  Christ,  forseeing  the  destruction  of  Jerusalem 
within  a  few  years  by  reason  of  its  sins,  is  most  violently  moved 
and  pained  in  his  soul. 


GENESIS  VI.  MAN'S  WICKEDNESS.  177 

181.  Such  promptings  the  Spirit  of  prayer  arouses  in  pious 
souls.  Present  everywhere,  he  is  moved  by  the  adversities  of 
others,  teaches,  informs,  spares  no  pains,  prays,  complains, 
groans.  Thus  Moses  and  Paul  are  -falling  to  be  accursed  for  the 
sake  of  their  people. 

182.  In  this  manner  jSToah,  the  most  holy  man,  and  hi^ 
father  and  grandfather  are  consumed  with  pain  at  the  sight  of 
such  terrible  wrath  of  God.  He  is  not  delighted  at  this  over- 
thiow  of  the  whole  human  race,  but  is  filled  with  anxiety  and 
the  most  grievous  pain,  w'hile  at  the  same  time  the  sons  of  men 
live  in  the  greatest  security,  mocking,  boasting  and  taunting. 
Thus  Psalms  109,  4,  "For  my  love  they  are  my  adversaries :  but 
I  give  myself  unto  prayer."  Thus  Paul,  "1  tell  you  even  weep- 
ing." Phil  3, 18.  And  what  else  could  holy  men  do  but  weep 
when  the  world  would  in  no  wise  permit  itself  to  be  corrected? 

.  183.  It  is  always  the  appearance  of  the  ti'ue  Church  that 
she  not  only  suffers,  not  only  is  humiliated  and  trampled  under 
foot,  but  also  prays  for  her  tormentors,  is  seriously  disturbed  by 
their  dangers;  on  the  contrary,  others  play  and  frolic  in  pro- 
portion as  they  approadi  their  doom.  But  when  the  hour  of 
judgment  comes,  God  in  turn  closes  his  ears  so  completely  that 
he  does  not  even  hear  liis  own  beloved  children  as  they  pray  and 
intercede  for  the  wicked.  So  Ezekiel  laments  tiliat  no  one  is 
found  who  will  stand  for  Israel  as  a  protecting  wall,  saying  that 
this  is  the  office  of  the  prophets,  Ezek  13,  5. 

184.  It  is  impossible  for  the  ungodly  to  pray ;  let  no  one, 
therefore,  entertain  the  hope  concerning  the  papists,  our  adver- 
saries, that  they  pray.  We  pray  for  them  and  plant  ourselves 
like  a  wall  against  the  wrath  of  God  and,  without  doubt,  it  is  by 
our  tears  and  groanings  that  they  are  saved,  if,  perchance,  they 
will  repent. 

185.  It  is  a  terrible  example,  that  God  has  spared  not  till.? 
first  world,  for  which  Noah,  Lamech  and  Methuselah  set  them- 
selves like  a  wall.  What,  then,  shall  we  expect  where  such  walls 
do  not  exist,  where  there  is  no  Church  at  all?  The  Church  is 
always  a  wall  against  the  wrath  of  God.  She  feels  pain,  is  tor- 
mented in  her  soul,  prays,  intercedes,  instructs,  teaches,  exhorts, 


178  LUTHEE  ON  SIN  AND  THE  FLOOD. 

as  long  as  the  juidgment  hour  is  not  here  but  coming.  When 
she  sees  these  ministrations  to  be  unavailing,  what  else  can  ^e 
do  but  feel  grievous  pain  at  the  destruction  of  the  impenitent? 
The  pain  of  the  godly  fathers  was  augmented  by  the  sight  of  so 
many  relatives  and  kindred  at  one  time  going  to  destruction. 
186.  This  pain  Moses  could  not  express  in  a  better  and  more 
.graphic  description  than  to  say  that  God  repented  of  having 
made  man.  Before,  when  he  describes  man's  nature  as  having 
been  formed  in  God's  image,  he  says  that  God  beheld  all  that  he 
had  made  and  it  was  very  good.  God,  then,  is  delighted  with 
his  creatures  and  has  joy  in  them.  Here  he  absolutely  alters 
that  statement  by  one  altogether  at  variance  with  it — that  God 
is  grieved  at  heart  and  even  repents  of  having  created  man. 

187.  It  was  Noah  and  the  other  fathers  who  felt  this  through 
the  revelation  of  the  Holy  Spirit;  otherwise,  they  would  have 
shared  those  thoughts  of  joy  and  would  have  judged  according 
to  the  earlier  prophecy  that  God  had  delight  in  all  his  works. 
Never  would  they  have  thought  that  the  wrath  of  God  was  such 
as  to  destroy  not  only  the  whole  human  race,  but  also  all  living 
flesh  of  sky  and  earth,  which  surely  had  not  offended,  yea,  the 
very  earth  also;  for  the  earth,  because  of  man's  sin,  had  not 
retained  after  the  flood  its  pristine  excellence.  Some  ■  have 
written,  as  Lyra  reminds  us,  that  by  the  flood  the  surface  of  the 
earth  was  washed  away  three  hands  deep.  Certain  it  is  that 
paradise  has  been  utterly  destroA'^ed  through  the  flood.  There- 
fore, we  possess  today  an  earth  more  deeply  cursed  than  before 
the  flood  and  after  the  fall  of  Adam;  though  the  state  of  the 
earth  after  the  fall  could  not  compare  with  the  grandeur  of  its 
primeval  state  before  sin. 

188.  These  disasters,  therefore,  the  holy  fathers  saw  through 
the  revelation  of  the  Holy  Spirit  a  hundred  and  twenty  years 
before.  But  such  was  the  wickedness  of  the  world  that  it  put 
the  Holy  Spirit  to  silence.  Noah  could  not  venture  to  reveal 
such  threats  without  risk  of  the  gravest  dangers.  With  hi? 
father  and  grandfather,  with  his  children  and  wife,  he  would 
discuss  this  great  wrath  of  God.  The  sons  of  men,  however,  had 
no  more  inclination  to  hear  these  things  than  the  papists  today 


GENESIS  VI.  MAN'S  WICKEDNESS.  179 

have  to  hear  themselves  called  the  church  of  Satan  and  not  of 
Christ.  Accordingl}^,  they  would  vaunt  their  ancestors  and 
over  against  Noah's  proclamations  they  would  plead  the  prom- 
ise of  the  seed,  believing  it  to  be  impossible  for  God,  in  this 
manner,  to  destroy  all  mankind. 

189.  For  the  same  reason,  the  Jews  did  not  believe  tlie 
prophets  nor  even  Christ  himself  when  called  to  repentance,  but 
maintained  that  they  were  the  people  of  God,  inasmuch  as 
they  had  the  temple  and  worship.  The  Turks  today  are  inflated 
with  victories  which  they  believe  to  be  the  reward  for  their  faith 
and  religion  because  they  believe  in  one  God.  We,  however, 
are  viewed  as  heathen  and  reputed  to  believe  in  three  Gods.  God 
would  not  give  us  such  victories  and  dominions,  they  say,  if  he 
did  not  favor  us  and  approve  our  religion.  This  same  reasoniug 
blinds  also  the  papist.  Occupying  an  exalted  position,  they 
maintain  they  are  the  Church  and  hence  they  have  no  fear  of 
divine  punishment.  Devilish,  therefore,  is  that  argument  where- 
by men  take  the  name  of  God  to  palliate  their  sins. 

190.  But  if  God  did  not  spare  the  first  world,  the  genera- 
tion of  the  holy  patriarchs,  which  had  the  promise  of  the  seed  as 
its  very  own— if  he  saved  only  a  very  small  remnant — the 
Turks,  Jews  and  Papists  shall  boast  in  vain  of  the  name  of  God. 
According  to  Micah  2,  7,  the  "Word  of  God  promises  blessings  to 
those  who  walk  in  uprightness.  But  those  who  do  not  walk  in 
uprightness  are  cursed.  Those  he  threatens,  those  he  destroys. 
Neither  does  he  take  account  of  the  name  "Church",  nor  of  their 
number,  whereas  he  saves  the  remnant  which  walks  in  upright- 
ness.    But  never  will  you  convince  the  world  of  this. 

191.  In  all  probability  the  descendants  of  the  patriarchi 
wno  perished  in  the  flood  abused  quite  shamefully  the  argument 
of  the  dignity  of  the  Church,  and  condemned  Noah  for  bias* 
phemy  and  falsehood.  To  say,  they  argued,  that  God  was  about 
to  destroy  the  whole  world!  by  a  flood  is  equal  to  saying  that  God 
is  not  merciful,  nor  a  Father,  but  a  cruel  tyrant.  You  proclaim 
the  wrath  of  God,  0  Noah!  Then  God  is  not  such  a  being  as 
to  promise  deliverance  from  sin  and  death  through  the  seed  of 
woman?    The  wrath  of  God,  therefore,  will  not    swallow   the 


180  LUTHER  ON  SIN  AND  THE  FLOOD. 

whole  earth.  We  are  the  people  of  God.  We  have  from  God 
magnificent  gifts;  never  would  God  have  given  these  to  ns  if  he 
had  resolved  to  act  against  ns  with  such  hostility.  In  this  fash- 
ion the  wicked  are  in  the  habit  of  applying  to  themselves  the 
promises  and  trusting  to  the  same.  All  warnings,  however,  they 
neglect  and  deride. 

192.  It  is  profitable  to  contemplate  this  diligently  so  that  we 
may  be  safeguarded  against  such  vicious  heedlessness  of  the 
wicked.  For  A'^hat  happened  to  Moses,  now  happens  also  to  us. 
Our  adversaries  ascribe  to  themselves  the  name  of  God's  people, 
true  worship,  grace  and  everything  holy;  to  us,  everything  devil- 
ish. Now,  when  we  reprove  them  for  blashemy  and  say  that 
they  are  the  church  of  Satan,  they  rage  against  us  with  every 
kind  of  cruelty.  Hence  we  mouni  with  Noah,  and  commend 
the  cause  to  God,  as  Christ  id'id  on  the  cross — w^hat  else  could  we 
do? — and  wait  till  God  shall  judge  the  earth  and  show  that  he 
loves  the  remnant  of  those  that  fear  him  and  that  he  hates  tlie 
multitude  of  impenitent  sinners  in  spite  of  their  boast  of  being 
the  Church,  of  having  the  promises,  of  having  the  worship  of 
God.  When  God  destroyed  the  whole  original  world,  he  mani- 
fested the  promise  of  the  seed  to  that  wretched  and  tiny  rem- 
nant, Noah  and  his  sons. 

V.    NOAH  ALONE  WAS  RIGHTEOUS;  THE  WORLD  DESTROYED. 

I.      NOAH  ALONE  WAS  and    more    ingenious    tlian 

FOUND    RIGHTEOUS.  now    200. 

1.  What    comfort    was    offered  5.      Noah    may    be    caUed    both 
Noah   bv    his   rigrhteousness  ii^-^Vf"^    ^'xt^^v,"!   "/i        „^^ 
in    the    midst    of    his    suf-  6.      Righteous  Noah  led  a  god- 
Verin^  193  ^^      ''^'•'      Possessed      great 

^          ■            ,     ^           ^    ,  courage  and  was  a  marvel- 

*     To    find    grace    before    God  ^^g    character    202. 

leads  to  faith  and  excludes  ^^      gy    j-^jg   pjety   Noah   was    a 

works    194.  confessor  of  the  truth  203- 

2.  For   what     was      righteous  204. 

Noah  especially  praised  by  *     it  is  very  difficult  for  one 

God    195.  man       to      withstand       the 

*  Many  great  men  lived  In  united  opposition  of  many 
the  days  of  Noah  196.  204. 

3.  How  righteous  Noah  had  to  8.  Being  a  preacher  of  right- 
contend  against  so  much  eousness  Noah  was  in 
all  alone  197.  greater    danger    205. 

*  By  what  means  the  Pa-  9.  Noah  an  example  of  pa- 
pists contend  against  the  tience  and  of  all  virtues 
Evangelicals    198.  206. 

4.     "With  what  the  world  espe-  10.    How    he    traveled    and 

dally    upbraided    righteous  preached      everywhere       In 

Noah    199.  the    world,    and    preserved 

*  People     then     were     wiser  the   human   race   temporal- 


GENESIS  VI.  MAN'S  WICKEDNESS. 


181 


11. 


II. 


ly    and    spiritually    207-8. 
The  world  takes  offense  at 
rig-hteous    Noah's      marry- 
ing',   and    adds    sin    to    sin 
209. 

The  order  of  the  birth  of 
Noah's  sons  210. 
THE'  WHOLE  WORLD 
DESTROYED. 
Whether,  as  Lyra  teaches, 
birds  and  animals  were  de- 
stroyed   211. 

Why  the  punishment  of 
sin  was  visited  also  upon 
the  animals  212-13. 
The  meaning-  of  "the  earth 
was  corrupt  before  God" 
214-16. 

The  sins  against  the  first 
table  of  the  law  can  easier 
be  concealed  than  those 
against  the  second  table 
214. 

Where  false  doctrine  Is 
taught,  godless  living:  fol- 
lows   215. 

How  the  earth  was  cor- 
rupt In  the  light  of  the 
first  table  of  the  law  215- 
216. 

How    the    earth    was    cor- 
rupt   in    the    light    of    the 
second    table     217-18. 
The   meaning  of   "violence" 
in    Scripture   218. 
The    greatest    violence    can 


obtain  under  the  ap- 
pearance of  holiness,  as 
among  the  Papists  and 
Turks  219-21. 
'  Moses  beautifully  traces 
the  course  God  takes  in 
his  judgments  222. 

*  Who  can  pass  the  right 
judgment  upon  the  pope 
that    he    is    Antichrist    223. 

*  How  Antichrist  strength- 
ens the  courage  of  the 
godly,  and  whether  they 
can  check  him  223. 

Noah  laments  this  cor- 
ruption 224. 
Godlessness  cannot  be  rem- 
edied when  it  adorns  it- 
self with  the  appearance 
of  holiness  225. 
How  God  views  this  cor- 
ruption   226. 

Luther    laments    the    wick- 
edness   of    the    enemies    of 
the    Gospel    227. 
How       we       should       view 
God's    delay     In     punishing 
the       wickedness      of      his 
enemies     22S. 
'     God's    delay    is    very    hard 
for    believers    229. 
The    first    world,    although 
corrutit,    was    much    better 
than  the  present  world  230. 


V.     HOW   ^OKR    ALONE    WAS    FOUND    EIGHTEOUS, 
AND  HOW  THE  WHOLE  WORLD  WAS  DESTROYED. 

A.     Noah  Alone  Was  found  Righteous. 

V.  8.  Bui  Noah  found  grace  in  the  eyes  of  Jehovah. 

193.  These  are  the  words  through  which  Noah  was  lifted  up 
and  quickened  again.  For  such  wrath  of  the  divine  majest}' 
would  have  killed  him,  had  not  God  added  the  promise  of  sav- 
ing him.  It  is  likely,  however,  that  his  faith  had  a  struggle 
and  was  weak.  We  cannot  imagine  how  such  contemplation  of 
God's  wrath  weakens  courage. 

194.  This  novel  expression  of  the  Holy  Spirit  the  heavenly 
messenger  Gabriel  also  uses  when  speaking  to  the  Blessed  Virgin 
Lk  1,30,  "Thou  hast  found  favor  (grace)  with  God."  The 
expression  most  palpably  excludes  merit  and  commends  faith, 
through  which  alone  we  are  justified  before  God,  made  accept 
able  and  well  pleasing  in  his  sight. 

Y.  9.     These  are  the  generations  of  Noah.     Noah  was  a 


382  LUTHER  ON  SIN  AND  THE  FLOOD. 

righteoiis  man,  and  perfect  in  his  generations;  Noah  walked 
with  God. 

195.  With  this  passage  the  Jews  commence  not  only  a  new 
chapter,  but  also  a  new  lesson.  This  is  a  very  brief  history,  but 
it  greatly  extols  our  patriarch  Noah ;  he  alone  remained  just  and 
upright  while  the  other  sons  of  God  degenerated, 

.(96.  Let  us  remember  many  most  excellent  men  were  among 
the  sons  of  God,  of  whom  some  lived  with  Noah  well  nigh  five 
hundred  years.  Man  in  that  age  before  the  flood  was  very  long- 
lived;  not  only  the  sons  of  God,  but  also  the  sons  of  men.  A 
very  wide  and  rich  experience  had  been  gathered  by  these 
people  during  so  many  years.  Much  they  learned  from  their 
progenitors  and  much  they  saw  and  experienced. 

197.  Amu\  the  corruption  of  all  these  stands  Noah,  a  truly 
marvelous  man.  He  swerves  neither  to  the  left  nor  to  the  right. 
He  retains  the  true  worship  of  God.  He  retains  the  pure  doc- 
trine, and  lives  in  the  fear  of  God.  There  is  no  doubt  that  a 
depraved  generation  hated  liim  inordinately,  tantalized  him  in 
various  ways  and  thus  insulted  him:  "Art  thou  alone  wise? 
Dost  thou  alone  please  God?  Are  the  rest  of  us  all  in  error? 
Shall  we  all  be  damned?  Thou  alone  dost  not  err.  Thou 
alone  shalt  not  be  condemned.  And  thus  the  just  and  holy 
man  must  have  concluded  in  his  mind  that  all  others  were  in 
error  and  about  to  be  condemned,  while  he  and  his  offspring 
alone  were  to  be  saved.  Although  his  conviction  was  right 
in  the  matter,  his  lot  was  a  hard  one.  The  holy  man  was  in 
various  ways  troubled  by  such  reflections. 

198.  The  wretched  Papists  press  us  today  with  this  one  argu- 
ment: Do  you  believe  that  all  the  fathers  have  been  in  error, 
It  seems  hard  so  to  believe,  especially  of  the  worthier  ones,  such 
as  Augustine,  Ambrose,  Bernard  and  that  whole  throng  of  the 
best  men  who  have  governed  Churches  with  the  Word  and  have 
been  adorned  with  the  august  name  of  the  Church.  The  labors 
of  such  we  both  laud  and  admire. 

199.  Put  surely  no  less  a  difficulty  confronted  Noah  himself, 
who  aloue  is  called  just  and  upright,  at  a  time  when  the  very 
sons  of  men  paraded  the  name  of  the  Church.     When  the  sous 


GENESIS  VI.  MAN'S  WICKEDNESS.  183 

of  the  fathers  allied  themselves  with  these  they,  forsooth, 
believed  that  Noah  with  his  people  raved,  because  he  followed 
another  doctrine  and  another  worship. 

200.  Today  our  life  is  very  brief,  still  to  what  lengths  human 
nature  will  go  is  sufficiently  in  evidence.  What  may  we  imag- 
ine the  condition  to  have  been  in  such  a  long  existence,  in  which 
the  bitterness  and  vehemence  of  human  nature  were  even 
stronger?  Today  we  are  naturally  much  more  dull  and  stupid, 
and  yet  men  singularly  gifted  rush  into  wickedness.  It  is  after- 
ward said  that  all  flesh  had  corrupted  its  way  upon  the  eaith, 
only  Noah  was  just  and  upright. 

201.  From  these  two  words  we  may  gather  the  thought  that 
Noah  is  held  to  be  "jusf  as  he  honored  the  first  table  and 
"upright"  as  he  honored  the  second.  "Just"  he  is  called, 
because  of  his  faith  in  God,  because  he  first  believed  the  gen- 
eral pcoiuise  with  respect  to  the  seed  of  woman  and  then  also 
the  particular  one  respecting  the  destruction  of  the  world 
tlirough  the  flood  and  the  salvation  of  his  own  offspring.  Ok 
the  other  hand  he  is  called  "upright"  because  he  walked  in  the 
fear  of  Go<[  and  conscientiously  avoided  murder  and  other  sins 
with  which  the  wicked  polluted  themselves  in  defiance  of  con- 
science. Nor  did  he  permit  himself  to  be  moved  by  the  fre- 
quent offenses  of  men  most  illustrious,  v/ise  and  apparently 
holy. 

202.  Great  waa  Jiis  courage.  Today  it  appears  to  us  impos' 
sible  that  one  man  idiould  oppose  himself  to  all  mankind,  con- 
demning them  as  evil,  wliile  they  vaunt  the  Church  and  God's 
Word  and  worship,  and  to  maintain  that  he  alone  is  a  son  of 
God  and  acceptable  before  him.  Noah,  accordingly,  is  a  mar- 
velous man,  and  Moses  commends  this  same  greatness  of  mind 
when  he  plainly  adds  "in  his  generation,"  or  "in  his  age,"  as  if 
he  desired  to  say  that  his  age  was  indeed  the  most  wicked  and 
corrupt. 

203.  Above,  in  the  history  of  Enoch,  we  explained  what 
it  means  to  walk  with  God,  namely,  to  advocate  the  cause  of 
God  in  public.  To  be  just  and  upright  bespeaks  private  vir- 
tue, but  to  walk  with  God  is  something  public  —  to  advocate 


184  LUTHER  ON  SIN  AND  THE  PLOOD. 

the  cause  of  God  before  the  world,  to  wield  his  Word,  to  teach 
his  worship.  jSToah  was  not  simply  just  and  holy  for  himself 
but  he  was  also  a  confessor;  he  taught  others  the  promises 
and  tlireats  of  God,  and  performed  and  suffered  all  that  be- 
hooves a  public  personage  in  an  age  so  exceedingly  wicked  and 
corrupt. 

204.  If  it  were  I  wlio  had  seen  that  so  great  men  in  the 
generation  of  the  ungodly  were  opposed  to  me,  I  surely  in 
desperation  should  have  cast  aside  my  ministry.  For  one  can- 
not conceive  how  difficult  it  is  for  one  man  to  oppose  him- 
self alone  to  the  unanimity  of  all  churches;  to  impugn  the 
judgment  of  the  best  and  most  amicable  of  men;  to  condemn 
them;  to  teach,  to  live,  and  to  do  everything,  in  opposition  to 
them.  This  is  what  Noah  did.  He  was  inspired  with  admir- 
able constancy  of  purpose,  inasmucli  as  he,  innocent  before 
men,  not  only  regarded  the  cause  of  God,  but  most  earnestly 
pressed  it  among  the  most  nefarious  men,  until  he  was  told: 
"My  spirit  shall  not  further  strive  with  man."  And  the  word 
"strive"  finely  portrays  the  spirit  with  which  the  ungodly 
heard  ISToah  instruct  them. 

205.  Peter  also  beautifully  sets  forth  what  it  means  to 
walk  with  God  when  he  calls  Noah  a  preacher,  not  of  the 
righteousness  of  man,  but  of  God;  that  is,  that  of  faith  in  the 
promised  seed.  But  what  reward  Noah  received  from  the  un- 
godly for  his  message  Moses  does  not  indicate.  The  statement 
is  sufficient,  that  he  preached  righteousness,  that  he  taught 
the  true  worship  of  God  while  the  whole  earth  opposed  him. 
That  means  the  best,  most  religious  and  wisest  of  men  were 
against  him.  More  than  one  miracle,  in  consecjuence,  was  nec- 
essary to  prevent  liis  being  waylaid  and  killed  by  the  ungod- 
ly. We  see  today  how  much  wrath,  hate,  and  envy  one  ser- 
mon to  the  people  may  create.  What  shall  we  believe  Noah 
may  have  suffered  who  taught  not  a  hundred,  not  two  hun- 
dred, but  even  more  years,  down  to  the  last  century,  when 
God  did  not  desire  the  wicked  to  receive  instruction  any  long- 
er lest  they  become  still  fiercer  and  more  depraved. 

206.  Therefore  we  may  conjecture  from  tlie  condition  and 


GENESIS  VI.  MAN'S  WICKEDNESS.  185 

nature  of  the  world  itself,  and  of  the  devil,  from  the  experience 
of  the  apostles  and  the  prophets,  and  likewise  from  our  own, 
what  a  noble  example  of  patience  and  other  virtues  Noah  has 
been,  who  was  just  and  irreproachable  in  that  ungodly  geu'^.ration 
and  walked  with  God — that  is,  governed  the  churches  with  the 
Word — and  who,  when  the  one  hundred  and  twenty  years 
were  determined  upon,  after  the  lapse  of  which  the  world  was 
to  be  destroyed  by  a  flood,  in  face  of  such  a  terrible  threat, 
entered  into  matrimony  and  begot  children. 

207.  It  is  very  probable  that  he  traveled  up  and  down  the 
earth ;  that  he  taught  everywhere ;  that  everywhere  he  exhorted 
to  worship  God  in  truth;  that  he,  hindered  by  many 
labors,  refrained  from  m-atrimony  on  account  of  abundance  of 
tribulations  and  in  the  expectation  of  the  advent  of  a  better 
and  more  religious  age.  But  when  he  recognized  this  hope  as  un- 
founded and  by  a  voice  divine  was  warned  that  a  time  had  been 
set  for  the  world's  destruction,  then  and  not  before,  promt- 
ed  by  the  Spirit,  did  he  make  up  his  mind  to  marry,  in  or- 
der to  transmit  to  the  new  age  seed  out  of  himself.  And 
thus  the  holy  man  preserved  the  human  race,  not  only  spirit- 
ually, in  the  true  Word  and  worship,  but  also  bodily,  by  be- 
getting children. 

208.  As  in  paradise  a  new  Church  had  its  beginning,  be- 
fore the  flood,  through  Adam  and  Eve's  faith  in  the  promise, 
so  also  here  a  new  world  and  a  new  Church  arise  from  the 
marriage  of  ISToah — a  nursery  of  that  world  which  shall  endure 
to   the    end. 

209.  I  stated  above  (§88)  that  this  marriage  was  an 
occasion  of  great  offense  to  the  ungodly  and  that  they  made 
the  most  extraordinary  sport  of  it.  How  inconsistent  that 
the  world  is  to  perish  so  soon,  when  Noah,  fi.ve  hundred 
years  old,  becomes  a  father !  They  deemed  his  act  the  surest 
evidence  that  the  world  was  not  to  perish  by  a  flood.  Hence, 
they  began  to  live  even  more  licentiously,  and  in  the  greatest 
security  to  despise  all  threats.  Christ  says  in  Matthew  24,  38, 
that  in  the  days  of  ISToali  they  ate,  they  drank,  etc.  The 
world  does  not  understand  the  plans  of  God. 


186  LUTHER  ON  SIN  AND  THE  FLOOD. 

210.  Concerning  the  order  of  the  sons  of  ISToah,  I  said 
above  that  Japheth  was  first,  that  Shem  was  born  two 
years  afterward  when  ISToah  commenced  to  build  tlie  ark,  and 
Ham  two  years  later.  This  has  not  been  clearly  explained 
by  Moses,  but  still  it  has  been  carefully  noted. 

B.     Destruction   of   the   Wliole   "World. 

And  the  earth  was  corrupt  before   God,   and  the  earth  was 
filled  zvith  violence. 

211.  Lyra,  perhaps  under  the  influence  of  rabbinic  inter- 
pretation, contends  here  that  even  the  birds  and  other  animals 
forsook  their  nature  and  mixed  with  those  of  another  species. 
But  I  do  not  believe  it,  for  the  creation  or  nature  of  animals 
remains  as  it  was  fashioned.  They  have  not  fallen  through 
sin,  like  man,  but  are,  on  the  contrary,  fashioned  for  this 
bodily  life  alone.  In  consequence  they  neither  hear  the  Word, 
nor  does  the  Word  concern  them.  They  are  absolutely  with- 
out the  Law  of  the  first  and  the  second  tables.  Accordingly, 
this  passage   refers   only   to   man. 

212.  But  that  the  beasts  bore  the  penalty  of  sin  and  per- 
ished at  the  same  time  with  man  through  the  flood  was  the  re- 
sult of  God's  purpose  to  destroy  man  altogether;  not  alone  in 
body  and  soul,  but  with  the  possessions  and  dominion  which 
were  his  at  creation.  Instances  of  similar  retribution  occur 
in  the  Old  Testament.  In  the  sixth  chapter  of  Daniel  we  see 
the  enemies  of  Daniel  cast  into  the  lions'  den,  together  with 
their  wives,  children  and  whole  families.  In  the  six- 
teenth chapter  of  Numbers  a  like  incident  is  narrated  in  con- 
nection Vv'itli  the  destruction  of  Korah,  Dathan  and  Abiram. 
Similar  is  also  an  instance  spoken  of  by  Christ  when  the  king 
commands  to  sell  the  servant  together  with  wife,  children 
and  all  hii:5  substance. 

213.  In  this  manner,  evidently,  not  only  men  but  all  their 
goods  were  destroyed,  so  that  punishment  might  be  full  and 
complete.  Beasts,  fields  and  the  birds  of  heaven  were  created 
for  man.  They  are  man's  property  and  chattels.  Therefore,  the 
animals  perished,  not  because  they  had  sinned,  but  because  God 
wanted  man  to  perish  amid  all  his  earthly  possessions. 


GENESIS  VI.  MAN'S  WICKEDNESS.  187 

214.  In  this  passage  Moses'  specific  statement  that  "the 
earth  was  corrupt  before  God,"  is  made  to  show  that  Noah 
was  treated  and  esteemed  in  the  eyes  of  Ms  age  as  a  stupid  and 
good  for  nothing  character.  The  world,  on  the  contrary,  ap- 
peared in  its  own  eyes  perfectly  holy  and  righteous,  believing 
it  had  just  cause  for  the  persecution  of  ISToah,  especially  in  re- 
gard to  the  first  table  of  the  Law  and  the  worship  of  God. 
The  second  table  is  not  without  its  disguise  of  hypocrisy,  but 
in  this  respect  it  bears  no  comparison  to  the  former.  The 
adulterer,  the  thief,  the  murderer  can  remain  hidden  for  a 
while,  though  not  forever.  But  the  sins  of  the  first  table  gener- 
ally remain  hidden  under  ihe  cloak  of  sancity  until  God  brings 
them  to  light.  Godlessness  never  wishes  to  be  godlessness,  but 
chases  after  a  reputation  for  piety  and  religion;  and  trims  its 
cult  so  finely  that  in  comparison  with  it  the  true  cult  and  the 
true  religion  appear  coarse. 

215.  The  verb  sliiheth  is  very  frequent  and  conspicuous  in 
Holy  Scripture.  Moses  uses  it  in  the  thirty-first  chapter  of 
Deuteronomy,  verse  29 :  "For  I  know  that  after  my  death  ye 
will  utterly  corrupt  yourselves,  and  turn  aside  from  the  way 
which  I  have  commanded  you."  And  David  says,  "They  are  all 
gone  aside;  they  are  together  become  filthy,"  Ps  1-4,  3.  Both 
passages  speak  particularly  of  the  sins  against  the  first  table; 
that  is,  they  accuse  the  apparently  devoutest  saints  of  false 
worship  and  false  doctrine,  for  it  is  impossible  for  a  righteous 
life  to  follow  teaching  that  is  false. 

216.  WTien  Moses  says  the  earth  was  corrupt  before  God, 
he  clearly  points  out  the  contrast — ^the  hypocrites  and  oppres- 
sors judged  Noali's  teaching  and  practise  as  v/holly  wrong,  and 
their  own  as  altogether  holy.  The  reverse,  Moses  says,  was  true. 
Manlcind  was  assuredly  corrupt  measured  by  the  first  table. 
They  lacked  the  true  "Word  and  the  true  worship.  This  dis- 
tinction between  the  first  and  the  second  tables  commends  it- 
self strongly  to  my  judgment  and  was  doubtless  suggested  by 
the  Holy  Spirit. 

217.  The  additional  statement — "and  the  earth  was  filled 
with   violence" — points   to  this  unfailing  sequence.   With  the 


T88  LUTHER  ON  SIN  AND  THE  FLOOD. 

Word  lost^  with  faith  extinct,  with  traditions  and  will-worship 
— to  use  St.  Paul's  phraseology  (Col  2,  8) — having  replaced 
the  true  cult,   there  results   violence   and   shameful   living. 

218.  The  correct  significance  of  the  word  hainas  is  violence 
force,  wrong,  with  the  suspension  of  all  law  and  equity,  a 
condition  where  pleasure  is  law  and  everything  is  done  not 
by  right,  but  by  might.  But  if  such  was  their  life,  you  may 
say,  how  could  they  maintain  the  appearance  and  reputation 
of  holiness  and  righteousness?  As  if  w^e  did  not  really  have 
similar  instances  Before  our  eyes  today.  Has  the  world  ever 
seen  anj^hing  more  cruel  than  the  Turks?  And  they  adorn 
all  their  fierceness  with  the  name  of  God  and  religion. 

219.  The  popes  have  not  only  seized  for  themselves  the 
riches  of  the  earth,  but  have  filled  the  Church  itself  with 
stupendous  errors  and  blasphemous  doctrines.  They  live  in- 
fchocking  licentiousness.  They  alienate  at  pleasure  the  hearts 
of  kings.  Much  is  done  by  them  to  bring  on  bloodshed  and 
war.  And  yet,  with  all  such  blasphemies  and  outrages,  they 
arrogate  to  them.selves  the  name  and  title  of  the  greatest 
saints  and  boast  of  being  vicars  of  Christ  and  successors  of 
Peter. 

220.  Thus  tlie  gi-eatest  wrong  is  allied  to  the  names  of 
Church  and  true  religion.  Sliould  any  one  offer  objection,  im- 
mediately is  he  put  under  the  ban  and  condemned  as  a  heretic 
and  an  enemy  of  God  and  man.  Barring  the  Romans  and 
their  accomplices,  there  is  no  people  which  plumes  itself  more 
upon  religion  and  righteousness  than  the  Turks.  The  Chris- 
tians they  despise  as  idolaters;  themselves  they  esteem  as  most 
holy  and  wise.  Nothwithstanding,  what  is  their  life  and  re- 
ligion but  incessant  murder,  robbery,  rapine  and  other  horrible 
outrages  ? 

221.  The  present  times,  therefore,  illustrate  how  those  two 
incompatible  things  may  be  found  in  union  —  the  greatest 
religiousness  with  abominations,  the  greatest  wrong  with  a 
show  of  right.  And  this  is  the  very  cause  for  men  becoming 
hardened  and  secure  without  apprehending  tiie  punishment 
they  merit  by  their  sins. 


GENESIS  VI.  MAN'S  WICKEDNESS.  189 

V.  13.  A?id  God  saw  the  earth,  and,  behold,  it  ivas  cor- 
rupt; for  all  flesh  had  corrupted  their  way  upon  the  earth. 

222.  Inasmuch  as  the  wrath  of  God  is  appalling  and  de- 
struction is  imminent  for  all  flesh  except  eight  souls,  Moses  is 
somewhat  redundant  in  this  passage,  and  uses  repetitions, 
wliich  are  not  superfluous  but  express  an  emphasis  of  their 
own.  Above  he  said  the  earth  M'as  corrupt;  now  he  says  that 
God,  as  if  following  the  customary  judicial  method,  saw  this 
and  meditated  punishment.  In  this  manner  he  pictures,  as  it 
were,  the  order  in  wliich  God  proceeds. 

223.  The  judgment  of  spiritual  people  concerning  the  pope 
at  the  present  day  is  that  he  is  the  Antichrist,  raging  against 
the  Word  and  the  kingdom  of  Christ.  But  they  who  censure 
it  are  unable  to  correct  this  wickedness.  Wickedness  is  grow- 
ing daily  and  contempt  for  godliness  is  becoming  greater 
every  day.  Now  comes  the  thought:  What  is  God  doing?  Why 
does  he  not  punish  his  enemy?  Does  he  sleep  and  care  no 
longer  for  human  affairs?  The  delay  of  judgment  causes  the 
righteous  anguish.  They  themselves  cannot  come  to  the  suc- 
cor of  a  stricken  religion  and  they  see  God  who  could  help, 
connive  at  the  fury  of  the  popes,  who  securely  sin  against  the 
first  and  the  second  tables  of  the  Law. 

224.  Just  so  Noah  sees  the  earth  filled  with  wrongs.  There- 
fore, he  groans  and  sighs  to  heaven  in  order  to  arouse  God 
from  the  highest  heaven  to  judgment.  Such  voices  occur 
here  and  there  in  the  Psalms  (10,  1)  :  "Why  standest  thou  afar 
off?";  (13,  1):  "How  long,  Oi  Jehovah?";  (9,  13):  "Have 
mercy  upon  me,  0  Jehovah;  consider  my  trouble";  (7,  6-9)  : 
"Arise,  judge  my  cause,  etc." 

225.  What  Moses  here  describes  comes  at  length  to  pass, 
that  God  also  sees  these  things  and  hears  the  cry  of  the  right- 
eous who  are  able  to  judge  the  world;  for  they  who  are  spirit- 
ual judge  all  things  (  1  Cor  2,  15),  though  they  cannot  alter 
anything.  Wickedness  is  incorrigible  when  adorned  with  a  show 
of  piety,  and  so  is  oppression  when  it  assumes  the  disguise  of 
justice  and  foresight.  It  is  nothing  new  that  they  who  seize 
the  wives,  daughters,  houses,  lands  and  goods  of  others  desire 


190  LUTHER  ON  SIN  AND  THE  FLOOD. 

to  be  just  and  holy,  as  we  showed  above  in  respect  of  the 
papacy. 

226.  This  is  the  second  stage  then:  When  the  saints  have 
seen  and  judged  the  wickedness  of  the  world,  God  also  sees 
it.  He  says  of  the  Sodomites:  "The  cry  of  them  is  waxed 
great  before  Jehovah"  (Genl9, 13)  ;  and  above (ch.  4, 10)  :  "The 
voice  of  thy  brother's  blood  crieth  unto  me."  But  always  be- 
fore the  Lord  takes  note,  the  sobs  and  groans  of  the  right- 
eous precede,  arousing,  as  it  were,  the  Lord  from  slumber. 

What  Moses  desires  to  show  in  this  passage  through  the 
word,  "saw"  is  that  God  finally  perceived  the  fflictions  and 
heard  the  cries  of  the  righteous,  filling  at  last  all  heaven. 
He  who  hitherto  had  winked  at  everything  and  seemed  to 
favor  the  success  of  the  wicked,  was  awakened  as  from  slum- 
ber. The  fact  is  he  saw  everything  much  sooner  than  Noah; 
for  he  is  the  searcher  of  hearts  and  cannot  be  deceived  by  sim- 
ulated piety  as  we  can.  But  not  until  now,  when  he  meditates 
punishment,  does  ISToah  perceive  that  he  sees. 

227.  Thus  we  are  afflicted  today  by  extreme  and  unheard 
of  wickedness,  for  our  adversaries  condemn  from  sheer  caprice 
the  truth  they  know  and  profess.  They  try  to  get  at  our 
throats  and  shed  the  blood  of  the  righteous  with  a  satanic 
fury.  Such  blasphemous,  sacrilegious  and  parricidal  doings 
against  the  kingdom  and  name  of  God,  manifest  as  such  be- 
3'ond  possibility  of  denial,  they  defend  as  the  acme  of  justice. 
Wliile  contending  for  the  maintenance  of  their  tyrannical  po- 
sition they  go  so  far  as  to  arrogate  to  themselves  the  name  of 
the  Church.  What  else  can  we  do  here  but  cry  to  Jehovah  to 
make  his  name  sacred  and  not  to  permit  the  overthrow  of  his 
kingdom  nor  resistance  to  his  paternal  will? 

228.  But  so  far  the  Lord  sleeps.  He  apparently  does  not 
observe  such  wickedness,  because  he  gives  no  sign  as  yet  of 
observing  it.  Bather  he  permits  us  to  be  tormented  by  such 
woeful  sights.  We  are,  therefore,  thus  far  in  the  first  stage 
and  this  verse,  stating  that  the  whole  earth  is  corrupt,  applies 
to  our  age.  But  at  the  proper  time  the  second  stage  will  be 
reached,  when  we  can  declare  in  certainty  of  faith  that  not 


GENESIS  VL  MAN'S  WICKEDNESS.  191 

only  we  but  God  also  sees  and  hates  such  wickedness.  Though 
God,  in  his  long-suffering,  has  continued  to  wink  at  many 
things,  he  shall  retain  the  name  of  One  who  in  righteousness 
shall  judge  the  earth. 

229.  How  bitter  and  hard  such  delay  is  for  the  righteous, 
the  lamentations  of  Jeremiah  in  Jeremiah  12,  Iff.,  and  20,  7ff, 
show.  There  the  holy  man  almost  verges  on  blasphemy  until 
he  is  told  that  the  Babylonian  king  should  come  and  inflict 
punishment  upon  the  unbelieving  scoffers.  Thereupon  Jere- 
miah recognizes  that  God  looks  down  on  the  earth  and  is 
Judge  upon  the  earth. 

230.  The  universal  judgment  which  follows  is  terrible  in 
the  extreme,  namely  that  all  flesh  upon  the  earth  had  corrupt- 
ed its  way  and  that  God,  when  he  had  begun  to  examine  the 
sons  of  men,  did  not,  from  the  oldest  to  the  youngest  of  the 
fathers,  find  any  he  could  save  from  destruction. 

This  strikes  our  ears  as  still  more  awful  when  we  take  into 
consideration  the  condition  of  the  primitive  world,  not  judg- 
ing by  the  miserable  fragments  we  have  today.  As  the  phys- 
ical condition  of  the  world  at  that  time  was  infinitely  ahead 
of  this  age,  so  we  may  conclude  that  the  majesty  and  pomp 
of  our  rulers  and  the  show  of  sanctity  and  wisdom  on  the 
part  of  the  popes  are  not  to  be  compared  to  the  show  of  re- 
ligion, righteousness  and  wisdom  found  among  those  renowned 
men  of  the  primitive  world. 

And  yet  the  text  says  that  all  flesh  had  corrupted  its  way, 
save  ISToah  and  his  offspring.  That  means  all  men  were 
wicked,  lived  in  idolatry  and  false  religion  and  hated  the 
true  worship  of  God.  They  despised  the  promise  of  the  seed, 
and  persecuted  Noah,  who  proclaimed  forgiveness  through  the 
seed  and  threatened  to  those,  who  should  fail  to  believe 
his  forgiveness,  eternal  .doom. 

VI.      GOD    DECIDES    TO    PUNISH    THE    FIRST    WOELD;    COM- 
MANDS NOAH  TO  BUILD  AN  ARK;  THE  COVENANT. 

I.          HOW   GOD   DECREED    TO  *     Luther's    hope    that     God's 

PUNISH           THE           OLD  judgment    may    soon    break 

WORLD    IN   HIS   WRATH.  upon    the   last   world   231. 

1.      How      punishment      finally  2.      Whether   reason   can    grasp 

comes   when    God   has    suf-  the  wrath  and  punishment 

fered  sin  long  enough  231.  of  God  232. 


192 


LUTHEE  ON  SIN  AND  THE  FLOOD. 


How  God's  promises  stand 
in  tlie  midst  of  liis  wrath 
and  punisliment  232. 
Tlie  first  world  thoug-ht 
itself  secure  against  God's 
wrath   233. 

The  Papal  security  and 
boldness  ag-ainst  the  Evan- 
g-elicals   234. 

By  what  means  God  pun- 
ished the  first  world  235. 
The  Holy  Spirit  must  re- 
veal that  God's  wrath  and 
punishment  do  not  violate 
his  promises  236. 
The  causes  of  this  wrath 
and  punishment  237. 
By  what  may  it  be  known 


that  God  will  visit  Ger- 
many with  punishment 
238. 

God  complains  more  of  the 
violence  shown  to  the 
neighbor  than  to  himself 
239. 

The  damages  of  the  deluge 
240. 

The 

was 

fore 

240. 

The   colors    in    the   rainbow 

signs  of  the  punishment  of 

the  first  and  the  last  world 

241. 


ground  of  the  earth 
in  a  better  state  be- 
the     flood     than     now 


A.  God  Decides  to  Punish  the  Old  World. 
V.  13.     And  God  said  unto  Noah,  The  end  of  all  flesh  is 
come  before  me;  for  the  earth  is  filled  with  violence  through 
them;  and,  heliold,  I  ivill  destroy  them  with  the  earth. 

231.  After  Noah  and  his  people  had  for  a  long  time  raised 
their  accusing  cry  against  the  depravity  of  the  world,  the 
Lord  gave  evidence  that  he  saw  the  depravity  and  intended 
to  avenge  it.  This,  the  second  stage,  we  also  look  for  today, 
nor  is  there  any  doubt  that  men  shall  exist,  to  whom  this 
coming  destruction  of  the  world  is  to  be  revealed,  unless  the 
destiniction  be  the  last  day  and  the  final  judgment,  which  I 
truly  wish.  We  have  seen  enough  wickedness  in  these  brief 
raid  evil  days  of  ours.  Godless  men,  as  in  Noah's  time,  adorn 
their  vices  with  the  name  of  holiness  and  righteousness.  Hence, 
no  penitence  or  reformation  is  to  be  hoped  for.  This  stage 
having  been  reached  in  the  times  of  Noah,  sentence  is  finally 
passed,  having  been  previously  announced  by  the  Lord  when 
he  gave  command  that  striving  should  cease  and  issued  the 
declaration  that   he   regretted   having  made   man. 

232.  Eeason  is  incapable  of  believing  and  perfectly  un- 
derstanding such  Avrath.  Just  consider  how  different  this  is 
from  what  had  been.  Above  we  have  read  (ch  1,  31)  that  God 
saw  everything  he  had  made  and  behold,  it  was  very  good; 
that  he  gave  man  and  beast  the  additional  blessing 
lof  propagation ;  that  he  subjected  to  man's  rule  the  earth  and 
all  the  treasures  of  the  earth;  that  as  the  highest  blessing,  he 
added  the  promise  of  the  woman's  seed  and  life  eternal  and 


GENESIS  VI.  MAN'S  WICKEDNESS.  193 

instituted  not  only  the  home  and  the  State,  but  also  the 
Church.  How,  then,  is  it  that  the  first  world,  called  into  be- 
ing in  this  way  through  the  Word,  should,  to  use  Peter's  ex- 
pression, perish  by  water? 

233.  There  is  no  doubt  that  the  sons  of  the  world  threw 
all  this  up  to  N"oah  as  he  preached  the  coming  imiversal  de- 
struction, and  publicly  charged  him  with  lying,  on  the  ground 
that  home,  State  and  Church  had  been  instituted  by  God;  that 
God  surely  would  not  overturn  his  own  establishment  by  a 
final  destruction;  that  man  liad  been  created  for  propagation 
and  dominion  upon  the  earth,  not  for  the  rule  of  water  over 
him  to  his  destruction. 

234.  Just  so  the  Papists  press  us  v.'ith  the  one  argument 
that  Christ  will  be  with  the  Church  to  the  end  of  the  world 
(Mt  28,  20) ;  that  the  gates  of  hell  will  not  prevail  against  it 
(Mtl6, 18).  This  they  vaunt  in  a  loud-voiced  manner,  believing 
tlieir  destruction  to  be  an  impossibility.  Swept  by  the  waves 
Peter's  ship  may  be,  they  say,  but  the  waters  cannot  over- 
whelm it. 

235.  Quite  similar  was  the  security  and  assurance  before 
the  flood;  notwithstanding,  Ave  see  that  the  whole  earth  per- 
ished. The  scoffers  boasted  that  God's  regulations  are  per- 
petual, and  that  God  had  never  completely  abolished  or  al- 
tered his  creation.  But  consider  the  outcome  and  you  will 
see  that  they  were  wrong,  while  ISToah  alone  was  right. 

236.  Unless  the  additional  light  of  the  Holy  Spirit  is 
vouchsafed,  man  will  surely  be  convinced  by  such  argument; 
for  is  it  not  equivalent  to  maldng  God  inconstant  and  change- 
able, to  maintain  that  he  will  completely  destroy  his  creature? 
Yet  God  gives  Noah  the  revelation  tliat  he  will  make  an  end 
of  flesh  and  earth,  not  in  part,  but  of  all  flesh  and  all  the 
earth.  Would  it  not  be  awful  enough  to  partition  the  earth 
into  three  parts  and  to  threaten  destruction  to  one?  But 
to  rage  against  the  whole  earth  and  against  all  mankind  seems 
to  be  in  conflict  with  God's  government  and  the  declaration 
that  everything  is  very  good.  These  things  are  too  sublime 
to  be  understood  or  comprehended  by  human  reason. 


194  LUTHEE  ON  SIN  AND  THE  FLOOD. 

237.  What  is  the  cause  of  wrath  so  great?  Surely,  the 
fact  that  the  earth  is  filled  with  violence,  as  he  here  says. 
Astonishing  reason !  He  says  nothing  here  concerning  the 
first  table ;  he  mentions  only  the  second.  It  is,  as  if  he  said : 
T  shall  say  nothing  of  myself  that  they  hate,  blaspheme  and 
persecute  my  "Word.  Among  themselves  how  shamefully  do 
they  live !  Neither  home  nor  State  are  properly  administered ; 
everything  is  conducted  by  force,  nothing  by  reason  and  law. 
Therefore,  I  shall  destroy  at  the  same  time  both  mankind  and 
the  earth. 

238.  We  see  also  in  our  age  that  God  winks  at  the  profa- 
nation of  the  mass,  a  horrible  abomination  that  fills  the  whole 
earth,  and  at  ungodly  teachings  and  other  offenses  which  have 
hitherto  been  in  vogue  in  religion.  But  when  men  live  so 
together  that  they  disregard  both  State  and  home,  when  huge 
covetousness,  graft  of  every  description  and  manifold  iniquity 
have  waxed  strong,  does  it  not  become  clear  to  every  man  that 
God  is  compelled,  as  it  were,  to  punish,  yea  to  overturn  Ger- 
many? 

239.  It  is  the  fullness  of  his  mercy  and  love  that  prompts 
God  rather  to  make  complaint  concerning  the  -^^Tongs  inflicted 
upon  his  members  than  those  inflicted  upon  himself.  We  ob- 
serve he  maintains  silence  respecting  the  latter,  while  he 
threatens  punishment,  not  to  man  alone,  but  even  to  the  very 
earth  itself. 

240.  A  twofold  effect  is  traceable  to  the  flood;  a  weaken- 
ing of  man's  powers  and  an  impairment  of  his  wealth  and 
that  of  the  earth.  The  latter-day  fruit  of  trees  is  in  nowise 
to  be  compared  with  that  in  the  da.js  before  the  flood.  The 
antediluvian  turnips  were  better  than  afterward  the  melons, 
oranges  or  pomegranates.  The  pear  was  finer  than  the  spices 
of  today.  So  it  is  likely  that  a  man's  finger  possessed  more 
strenght  than  today  his  whole  arm.  Likewise  man's  reason 
and  understanding  were  far  superior.  But  God,  because  of 
sin,  has  brought  punishment  to  bear,  not  alone  upon  man, 
but  also  upon  his  property  and  domain,  as  witness  to  posterity 
also  of  his  wrath. 


GENESIS  VI.  MAN'S  WICKEDNESS.  195 

But  how  is  the  destruction  to  be  effected?  Assuredly,  by  his 
(seizing  the  watery  element  and  blotting  out  everything.  The 
force  with  which  this  element  is  wont  to  rage  is  common 
knowledge.  Though  the  atmosphere  be  pestilential,  it  does 
not  always  infect  trees  and  roots.  But  water  not  only  over- 
turns everything,  not  only  does  it  tear  out  trees  and  roott^, 
but  it  also  lifts  the  very  sui-face  of  the  earth.  It  alters  the 
soil,  so  that  the  most  fertile  fields  are  marred  by  the  over- 
flow of  salty  earth  and  sand  (Ps  107,  34).  This  was  therefore 
equal  to  the  downfall  of  the  primitive  world. 

241.  The  penalty  of  the  present  world,  however,  will  be 
different,  as  the  color  of  the  rainbow  shows.  The  lowest  color 
the  extent  of  which  is  well  defined,  is  that  of  water.  For 
tJie  fury  of  the  water  in  the  deluge  was  so  great  that  limits 
were  set  to  its  havoc,  and  the  earth  was  restored  to  the  rem- 
nant of  the  godly  after  the  destruction  of  the  evil-doers.  But 
tlie  other  arch  of  the  rainbow,  the  outer,  which  has  no  clearly 
defined  bounds,  is  of  the  color  of  fire,  the  element  which  shall 
consume  the  whole  world.  This  destruction  shall  be  suc- 
ceeded by  a  better  world,  which  shall  last  forever  and  serve 
the  righteous.  This  the  Lord  seems  to  have  written  in  the  col- 
or of  the  rainbow. 

B.  God  Commands  Noah  to  Build  an  Ark. 

II.     GOD    COMMANDED    NOAH  of    the    body    of    Christ — of 

TO   BUILD   AN  ARK.  the    Church    250. 

♦      That   Noah   had   only  throe  9.      The    windows    of    the    ark: 

children   is  a  sign  of  God's  a.    V>''hether   it  had   more  than 

mercy   242.  one    window    251. 

1.  The  kind  of  wood  iised  In  •  The  Latin  version  is  not 
buildinsr  the  ark   243.  clear    here    252. 

2.  Its    various    rooms    244.  b.    What    kind    of    a    window 

3.  The  pitch  by  which  It  was  it  was,  and  how  it  could 
protected   245.  stand   the   rain    253. 

4.  Why  God  instructed  Noah  c.  Luther's  opinion  of  the 
so  "particularly  how  each  Jews'  ideas  about  the  win- 
part  was  to  be  constructed  dow  253 

246.  10.      The   door  of  the  ark   254. 

5.  The  form  of  the  ark,  and  11.  How  to  meet  the  various 
how  teachers  differ  on  this  questions  about  the  ark 
point   247.  255-6. 

6.  The  place  Noah  occupied  *  The  deluge  was  a  new 
in  the  ark.  and  that  of  the  method  of  punishment, 
animals    248.  hence    the    non    incredible 

7.  Whether    the    ark    had    the  257-8 

proportions     of     a      human  •     God   was   in   earnest   In   the 

body   249.  threatening  of     this     flood 

8.  How    the    ark    was    a    type  259. 

V,  14.  Mahe  thee  an  arlc  of  gopher  wood;  rooms  shalt  thou 


196  LUTHEE  ON  SIN  AND  THE  FLOOD. 

make  in  the  arJc,  and  slialt  pitch  it  within  and  without  with 
pitch  {bitumen). 

242.  God's  first  thought  was  to  save  a  remnant  through 
that  tiny  seed^  the  three  sons  of  ISToah,  for  Noah  ceased  hence- 
forth to  beget  children.  This  strongly  attests  the  mercy  of 
God  toward  those  who  walk  in  his  ways. 

243.  Gopher  some  make  out  to  be  pine,  others  hemlock, 
still  others  cedar;  hence,  a  guess  is  rather  difficult.  The 
choice  appears  to  have  been  made  owing  to  its  lightness  or 
its  resinous  quality,  so  that  it  might  float  more  easily  upon 
the  water  and  be  impervious  to  it. 

244.  Kinnim  signifies  "nests"  or  "chambers";  that  is  sepa- 
rate spaces  for  the  various  animals.  Bears,  sheep,  deer  and 
horses  did  not  dwell  in  one  and  the  same  place,  but  the  sever- 
al species  had  their  respective  quarters. 

245.  But  what  is  meant  by  hitumen,  I  do  not  know.  With 
us  vessels  are  made  water  tight  with  pitch  and  tow.  Pitch, 
it  is  true,  withstands  water,  but  it  also  invites  the  flame. 
There  is  no  bitumen  with  us  which  resists  water,  hence  we 
raise  no  objection  to  'Taitumen"  being  rendered  "pitch." 

246.  You  may  ask:  Why  does  God  prescribe  everything 
so  accurately?  The  injunction  to  build  the  ark  should  have 
been  sufficient.  Reason  could  determine  for  itself  the  rules 
concerning  dimensions  and  mode  of  construction.  Why,  then, 
does  God  give  such  careful  instruction  with  reference  to  dimen- 
sions and  materials?  Certainly  that  Noah,  after  undertaking 
all  things  according  to  the  Lord's  direction  (as  Moses  built 
the  tabernacle  according  to  the  model  received  on  the  mount), 
should  with  the  greater  faith  trust  that  he  and  his  people 
were  to  be  saved,  nor  entertain  any  doubt  concerning  a  work 
ordered  by  the  Lord  himself,  even  how  it  should  be  made. 
This  is  the  reason  the  Lord  gives  his  directions  with  such 
attention  to  detail. 

V.  15.  And  this  is  how  thou  sJialt  make  it:  the  length  of 
the  ark  three  hundred  cubits,  the  breadth  of  it  fifty  cubits, 
and  the  height  of  it  thirty  cubits. 

247.  A   nice   geometrical   and   mathematical   exercise   con- 


GENESIS  VI.  MAN'S  WICKEDNESS.  197 

cerning  the  form  and  dimensions  of  the  ark  is  here  presented. 
The  views  of  writers  vary.  Some  claim  it  was  four-cornered, 
others  that  it  was  gabled  like  nearly  all  our  structures  in 
Europe.  As  for  myself,  I  hold  it  was  four-cornered.  Eastern 
people's  were  not  acquainted  with  gabled  buildings.  Theirs 
were  evidently  of  four-cornered  form,  as  the  Bible  mentions 
people  walking  on  roofs.  Similar  was  the  shape  of  the  temple. 
348.  There  is  a  difference  of  opinion  also  concerning  the 
arrangement  of  the  animals  in  their  quarters,  which  occupied 
the  upper,  which  the  central  and  which  the  lower  places,  this 
being  the  distinction  warranted  by  the  text.  No  certainty, 
liowever,  can  be  arrived  at.  It  is  likely  that  Noah  himself 
and  the  birds  occupied  the  upper  part,  the  clean  animals  the 
central  and  the  unclean  animals  the  lower  one.  The  rabbis 
assert  the  lower  part  served  the  purpose  of  storing  dung.  But 
]  think  the  dung  was  thrown  out  of  the  window,  for  its  re- 
moval was  necessitated  by  such  a  multitude  of  beasts  abiding 
in  the  ark  for  over  a  year. 

249.  Augustine  quotes  Philo  against  Faustus  in  stating  that 
on  geometrical  principles,  the  ark  had  the  proportions  of  the  hu- 
man body,  for  when  a  man  lies  on  the  ground  his  body  is  ten 
times  as  long  as  it  is  high  and  six  times  as  long  as  broad. 
So  three  hundred  cubits  are  six  times  fifty  and  ten  times 
thirty. 

250.  An  application  is  made  of  this  to  the  body  of  Christ, 
the  Church,  which  has  baptism  as  the  door,  through  which 
clean  and  unclean  enter  without  distinction.  Although  the 
Church  is  small,  she  rules  the  earth  notwithstanding,  and  it 
is  due  to  her  that  the  world  is  preserved,  just  as  the  unclean 
animals  were  preserved  in  the  ark.  Others  stretch  the  appli- 
cation so  far  as  to  point  to  the  wound  in  the  side  of  Jesus' 
body  as  prefigured  by  the  windows  in  the  ark.  These  are  al- 
legories which  are  not  exactly  profound,  but  still  harmless  be- 
cause they  harbor  no  error  and  serve  a  purpose  other  than 
that  of  wrangling,  namely,  that  of  rhetorical  ornamentation. 

y.  16.  A  light  slialt  thou  make  to  the  arJc,  and  to  a  cubit 
shalt  thou  finish  it  upward;  and  the  door  of  the  arh  shalt 


198  LUTHER  ON  SIN  AND  THE  FLOOD. 

thou  set  in  the  side   thereof;  with  lower,  second,  and  third 
stories  shalt  thou  make  it.  '\ 

251.  Behold,  liow  diligent  an  architect  God  is !  With  what 
care  he  interests  himself  in  all  the  parts  of  the  structure  and 
their  arrangement.  Futhermore,  the  word  Zohar  does  not 
properly  signify  window,  but  southern  light.  The  question 
may  be  raised  here  whether  the  ark  had  only  one  window 
or  several.  For  the  Hebrew  language  permits  the  use  of  the 
singular  for  the  plural,  or  of  the  collective  for  the  distributive 
term,  as  for  instance :  "I  will  destroy  man  from  the  face  of 
the  ground.''  Here  evidently  not  one  man  but  many  are 
spoken  of.  But  to  me  it  seems  there  was  only  one  window  that 
shed  light  upon  man's  domicile. 

253.  The  Latin  interpreter  is  so  strangely  obscure  as  to 
fail  to  make  himself  understood.  My  unqualified  opinion 
is  that  he  was  unable  to  divest  himself  of  the  image  of  a  mod- 
ern ship,  in  which  men  are  commonly  carried  in  the  lower 
part.  Nor  is  it  quite  intelligible  what  he  says  about  the  door, 
inasmuch  as  it  is  certain  that  the  ell-long  window  was  in  the 
upper  part,  and  the  door  in  the  center  of  the  side  or  in  the 
navel  of  the  ark.  Thus,  also,  Eve  was  framed  from  the  mid- 
dle portion  of  man's  body.  The  whole  structure  was  divided 
into  three  partitions,  a  higher,  a  central  and  a  lower  one, 
and  it  was  the  upper  one  wliich,  according  to  my  view,  was 
illuminated  by  the  light  of  day  through  the  window. 

253.  You  may  say,  however:  What  kind  of  a  window  was 
it,  or  how  could  it  exist  in  those  frequent  and  violent  rains? 
For  rain  did  not  fall  then  as  it  does  ordinarily,  since  the 
water  in  forty  days  rose  to  such  proportions  as  to  submerge 
the  highest  mountains  by  fifteen  arm-lengths.  The  Jews  claim 
that  the  window  was  closed  by  a  crystal  which  transmitted 
the  light.  But  too  curious  a  research  into  these  matters  ap- 
pears to  me  useless,  since  neither  godliness  nor  Christ's  king- 
dom are  put  in  jeopardy  from  the  fact  of  our  remaining  in 
ignorance  concerning  some  features  of  this  structure  of  which 
God  was  the  architect.    It  seems  to  me  sufficiently  satisfactory 


GENESIS  VI.  MAN'S  WICKEDNESS.  199 

to   assume  that   the   window  was   on  tlie   side   of  the  upper 
partition. 

254:.  As  to  the  door,  it  is  certain  that  it  was  about  thirteen 
or  fourteen  cubits  from  the  earth.  The  ark,  when  it  floated, 
sank  about  ten  feet  into  the  water  with  its  great  weight  of 
animals  of  every  kind  and  provender  for  more  than  a  year. 
This  may  suffice  as  a  crude  conception  of  the  ark;  for,  be- 
sides height  and  length,  Moses  merely  indicates  that  it  had 
three  partitions,  a  door  and  a  window. 

255.  ^Ye  will  dismiss  innumerable  otlier  questions  such  as : 
What  kind  of  air  was  used  in  the  ark?  for  such  a  stupend- 
ous mass  of  water,  particularly  falling  water,  must  have  pro- 
duced a  violent  and  pestilential  stench;  whence  did  they 
draw  their  drinking-water?  for  water  cannot  be  preserved 
a  whole  year,  hence  mariners  often  call  at  ports  in  their 
vicinity  for  the  purpose  of  drawing  water;  again,  how  could 
the  bilge- water  with  its  obnoxious  odor  be  drawn  up? 

256.  Such  questions  and  other  subordinate  points  related 
to  the  experience  of  the  mariner  we  may  pass  by.  Otherwise 
tJiere  Avill  be  no  end  of  questions.  We  will  be  content  with 
the  simple  supposition  that  the  lower  part  probably  served 
the  purpose  of  securing  the  bears,  lions,  tigers  and  other 
savage  animals;  the  middle  part,  that  of  housing  the  gentle 
and  tractable  animals,  together  with  the  provender,  which 
cannot  be  kept  in  a  place  devoid  of  all  air-currents;  the  upper 
that  of  accommodating  human  beings  themselves,  together 
with  the  domestic  animals  and  the  birds.  This  should  be 
enough  for  us. 

V.  17.  And  1,  behold,  I  do  bring  the  flood  of  ivaters  upon 
the  earth,  to  destroy  all  flesh,  wherein  is  the  breath  of  life, 
from  under  heaven;  everything  that  is  in  the  earth  shal^ 
die. 

257.  .\bove  God  has  threatened  in  general  the  human 
race  with  destruction.  Here  he  points  out  the  method;  name- 
ly, that  he  intends  to  destroy  everything  by  a  new  disaster, 
a  flood.  Such  a  punishment  the  world  hitherto  had  not 
known.      The    customary    punishments,    as   we   see   from    the 


200  LUTHEE  ON  SIN  AND  THE  FLOOD. 

prophets,  are  pestilence,  famine,  the  sword  and  fierce  beasts. 
Men  and  beasts  perish  of  pestilence.  The  earth  is  laid 
waste  by  war,  for  it  is  deprived  of  those  who  till  it.  The 
sufferings  of  famine,  though  they  seem  to  be  less  cruel,  are 
by  far  the  most  terrible.  With  the  fourth  class  of  penalties, 
our  regions  have  almost  no  exnerience  at  all.  Although 
these  are  severally  sufficient  for  the  chastisement  of  the  hu- 
jnan  race,  the  Lord  desired  to  employ  a  novel  kind  of  punish- 
ment against  the  primeval  world,  through  which  all  flesh 
jiaving  tlie  breath  of  life  was  to  perish. 

258.  Because  this  punishment  was  unheard  of  in  former 
ages,  the  wicked  were  slower  to  believe  it.  They  reasoned 
thus:  If  God  is  at  all  angx}'-,  can  he  not  correct  the  disobedi- 
ent by  the  sword,  by  pestilence?  A  flood  would  destroy  also 
the  other  creatures  which  are  without  sin;  surely  God  will  not 
plan  anything  like  this  for  tlie  world. 

259.  But  in  order  to  remove  such  unbelief  from  the  mind 
of  Noah  and  the  inghteous,  he  repeats  with  stress  the  pro- 
noun, "And  I,  behold,  I  do  bring."  Afterward  he  clearly 
adds  that  he  will  destroy  all  flesh  that  is  under  heaven  and 
in  the  earth;  for  he  excludes  here  the  fishes  whose  realm  is 
widened  by  the  waters.  This  passage  tends  to  show  the  mag- 
nitude of  the  wrath  of  God,  through  which  men  lose,  not  on- 
ly body  and  life,  but  also  univereal  dominion  over  the  earth. 

C.  God's  Covenant  with  Noah. 

III.     GODS     COVENANT     WITH  time,  and  why  it  was  need- 

NOAH.  ed   at   this    time    265. 

•     The      way    God    comforted  5.      How    a    special     call      was 

Noah    in    announcing      the  .     ^^^^^^  ^P  }^*^  covenant  266. 

flood,    and   why   such   com-  '     Go<i  s    judg-ment    upon    the 

fort  was   needed   260.  ^     fijst    world    terrible    267. 

1        „,            .             *  4.V,-  Why  Ham  was   taken   into 

1.  The   nature   of  this      cove-  the  ark,  who  was  later  re- 
^^T^^-  jected   267. 

a.  The    views    of    Lyra,    Bur-  •     Foreknowledge     and     elec- 
gensis    and    others    261.  tion. 

b.  Luther's    views    262-3.  a.    Why      we       should       avoid 

2.  Whether   the  giants  or  ty-  thinking  and   disputing  on 
rants     were     embraced     in  this  subject  268. 

this  covenant  and  how  re-  b.    To    what    end    should    the 

ceived  by  them  262-3.  examples     of     Scripture  on 

3.  Why   it     was     made     only  this  theme   serve  269. 
with  Noah   264.  c.    How    consideration    of    the 

4.  How    this      covenant      was  same    may   help   and    harm 
made  clearer  from  time  to  us    270. 

V.   18.  But  I  ivill  establish  my  covenant  with  thee;  and 


GENESIS  VL  MAN'S  WICKEDNESS.  201 

thou  shalt   come  into  the  ark,  thou,  and  thy  sons,  and  ithyi 
wife,  and  thy  sons'  wives  with  thee. 

260.  To  this  comfort  Moses  before  pointed  when  he  de- 
clared that  IsToah  had  found  grace.  Xoah  stood  in  need  of 
it,  not  only  to  escape  despair  amid  such  wrath,  but  also  for 
the  strengthening  of  his  faith  in  view  of  the  raging  ret- 
ribution. For  it  was  no  easy  matter  to  believe  the  whole 
human  race  was  to  perish.  The  world  consequently  judged 
Noah  to  be  a  dolt  for  believing  such  things,  ridiculed  hiui 
and,  undoubtedly,  made  his  ship  an  object  of  satire.  In  order 
to  strengthen  his  mind  amid  such  offenses,  God  speaks  with 
him  often,  and  now  even  reminds  him  of  his  covenant. 

261.  Interpreters  discuss  the  question,  what  that  covenant 
was.  Lyra  explains  it  as  the  promise  to  defend  him  against 
the  evil  men  who  had  threatened  to  murder  him.  Burgensis 
claims  this  covenant  refers  to  the  perils  amid  the  waters, 
which  were  to  be  warded  off.  Still  others  believe  it  was 
tlie  covenant  of  the  rainbow,  which  the  Lord  afterward  made 
with  Noah. 

262.  In  my  opinion,  he  speaks  of  a  spiritual  covenant,  or 
of  the  promise  of  the  seed,  which  was  to  bruise  the  serpent's 
head.  The  giants  had  this  covenant,  but  when  its  abuse  re- 
sulted in  pride  and  wickedness,  they  fell  from  it.  So  it  was 
afterward  with  the  Jews,  whose  carnal  presumption  in  refer- 
ence to  God,  the  Law,  worship  and  temple  led  to  their  loss 
of  these  gifts  and  they  perished.  To  Noah,  however,  God 
confirms  this  covenant  by  certainly  declaring  that  Christ 
was  to  be  born  from  his  posterity  and  "that  God  would  leave, 
amid  such  great  wrath,  a  nursery  for  the  Church,  This 
covenant  includes  not  only  protection  of  Noah's  bod}^,  the 
view  advocated  by  Lyra  and  Burgensis,  but  also  eternal  life. 

263.  The  sentiment,  therefore,  of  the  promise  is  this :  Those 
insolent  despisers  of  my  promises  and  threats  will  compel  me 
to  punish  tliem.  I  shall  first  withdraw  from  them  the  pro- 
tection and  assurance  which  are  theirs  by  reason  of  their 
covenant  with  me,  that  they  may  perish  without  covenant 
and  without  mercy  .  But  that  covenant  I  shall  transfer  to  you 


202  LUTHER  ON  SIN  AND  THE  FLOOD, 

SO  that  you  shall  be  saved,  not  alone  from  such  power  of  the 
waters,  but  also  from  eternal  death  and  condemnation. 

264.  The  plam  statement  is,  "With  tliee."  Not  the  sons, 
not  the  wives,  does  he  mention,  vfhom  he  was  also  to  save; 
but  Noah  alone  he  mentions,  from  whom  the  promise  was 
transmitted  to  his  son  Shem.  This  is  the  second  promise  of 
Christ,  which  is  taken  from  all  other  descendants  of  Adam 
and  committed  alone  to  Noah. 

265.  Afterward  this  promise  is  made  clearer  from  time 
to  time.  It  proceeded  from  the  race  to  the  family,  and  from 
the  family  to  the  individual.  From  the  whole  race  of  Abraham 
it  was  carried  forward  to  David  alone;  from  David  to  Nathan; 
from  Nathan  down  to  one  virgin,  Mary,  who  was  the  dead 
branch  or  root  of  Jesse,  and  in  whom  this  covenant  finds 
its  termination  and  fulfilment.  The  establishment  of  such 
a  covenant  was  most  necessary  in  view  of  the  imminence  of 
the  incredible  and  incalculable    wrath  of  God. 

266.  You  will  observe  here,  however,  a  special  call  when 
he  says:  "Thou  shalt  come  into  the  ark,  thou,  and  thy  sons, 
etc,"  If  Noah  had  not  received  this  special  call,  he  woul(J 
not  have  ventured  to  enter  the  ark. 

267.  How  terrible  is  it  that  from  the  whole  human  race 
only  eight  persons  should  be  selected  for  salvation  and  yet 
from  among  them.  Ham,  the  third  son  of  Noah,  be  rejected ! 
By  the  mouth  of  God  he  is  numbered  here  among  the  elect 
and  saints.  Yea,  with  tliem  he  is  protected  and  saved.  Nor 
is  he  distinguished  from  Noah.  If  he  had  not  believed  and 
prayed  for  tlie  same  things,  if  he  had  not  feared  God,  he 
would  in  nowise  have  been  saved  in  the  ark;  and  yet,  aft^r- 
Avard  he  is  rejected ! 

268.  The  sophists  wrangle  here  concerning  an  election  that 
takes  place  according  to  the  purpose  of  God.  But  often  have 
I  exhorted  to  beware  of  speculations  about  the  unveiled 
majesty,  for  besides  being  anything  but  true,  they  are  far 
from  being  profitable.  Let  us  rather  think  of  God  as  he 
offers  himself  to  us  in  his  Word  and  sacraments.  Let  us 
not  trace  these  instances  back  to  a  hidden  election,  in  -which 


GENESIS  VI.  MAN'S  WICKEDNESS.  203 

God  arranged  everj^thing  with  himself  from  eternity.  Such 
doctrine  we  cannot  apprehend  with  our  minds,  and  we  see 
it  conflicts  with  the  revealed  will  of  God. 

269.  What,  then,  you  will  ask,  shall  we  declare  with  refer- 
ence to  these  examples?  Nothing  but  that  they  are  pointed 
out  to  inspire  us  with  the  fear  of  God,  so  that  we  believe  it 
ic  possible  to  fall  from  grace  after  once  receiving  grace.  Paul 
warns,  "Let  him  that  thinketh  he  standeth  take  heed  lest 
he  fall."  1  Cor  10,  13.  We  should  heed  such  examples  to 
teach  us  humility,  that  we  may  not  exalt  ourselves  with  our 
gifts  nor  become  slothful  in  our  use  of  blessings  received,  but 
may  reach  forth  to  the  things  which  are  before,  as  Paul  saj^s  in 
Philippians  3,  13.  They  teach  us  not  to  believe  that  we 
have  apprehended  everything. 

270.  Malignant  and  most  bitter  is  our  enemy,  but  we  are 
feeble,  bearing  this  great  treasure  in  earthen  vessels.  2  Cor. 
4,  7.  Therefore,  we  must  not  glory  as  if  we  were  secure,  but 
seeing  that  men  so  holy  fell  from  grace,  which  they  had  ac- 
cepted and  for  a  long  time  enjoyed,  we  should  look  anxiously 
to  God  as  if  in  peril  at  this  very  moment.  In  this  manner 
these  examples  are  discussed  to  our  profit;  but  those  who  give 
no  attention  to  them  and  chase  after  complex  high  thoughts 
on  an  election  according  to  the  purpose  of  God,  drive  and 
thrust  their  souls  into  despair,  to  which  they  naturally  in- 
cline. 

VII.    ANIMALS  AND  FOOD  IN  THE  AEK;  NOAH'S  OBEDIENCE. 

I.           THE        ANIMALS        NOAH  felt  danger  was  near  278-9. 

TOOK   INTO   THE'  ARK.  5.      The  animals  came  of  them- 

1.  The    number    and    kinds    of  selves    to   Noah    in   the   ark 
animals  271-2.  280. 

2.  The      differences      in      the  II.      THE    POOD    NOAH    TOOK 
animals     273.  INTO   THE  ARK. 

a.  What  is  understood  by  the  1.      Why      necessary      to      take 
"Behemoth"    274.  with    them    food    281. 

b.  By    the    "Remes"    275.  *     The  kind  of  food  man  then 

c.  Whether   this   difference   is  had,    and    if    he    ate    flesh 
observed   in    all   places    276.  282. 

3.  Whether    wild     and      fero-  2.     God's  foreknowledge  shines 
cious  animals  were  in  par-  forth    here    283. 

adise,    and    if   created   from  3.      Why  God  did  not  maintain 

the    beginning'   276-7.  man     and     the     animals     in 

4.  How  Noah  could  bring  the  the  ark  by  a  miracle  284. 
ani  m  a  1  s  ,     especially     the  *     The      extraordinary      ways 
wild     ones,     into     the     ark  and    miracles    of    God. 
278-9.  a.    Why  man  should  not  seek 

•     The    animals    at    the    time  miracles,    where      ordinary 


204 


LUTHEE  ON  SIN  AND  THE  FLOOD. 


ways   and   means     are     at 
hand   285. 
b.    The  monks  seek  extraordi- 
nary ■ways  and  thus  tempt 
God    2S6. 

•  Whether  we  should  use 
medicine,  and  If  we  should 
learn  the  arts  and  lan- 
guages   286. 

c.  Why  God  did  not  save  Noah 
in  the  water  witliout  the 
ark,  when  he  could  have 
done  so  287. 
d.  When  does  God  use  extra- 
ordinary means  with  man 
288. 

III.      NOAH'S   OBEDIENCE. 

1.      In  what  respect  it  was  es- 
pecially praised  289. 

•  Obedience   to   God. 

a.  How  one  Is  to  keep  the 
golden  mean,  and  not  turn 
to  the  right  or  left  290. 
b.  How  man  can  by  obedi- 
ence or  disobedience  mark 
out    his    own    course    290-1 


g- 


Why  most  people  shun 
obedience  291. 
How  we  are  here  not  to 
look  to  the  thing  com- 
manded, but  to  the  person 
commanding  292-6. 
How  sadly  they  fail  who 
look  at  the  thing  com- 
manded   293. 

How  the  Papists  neither 
understand  nor  keep  God's 
commandments  294. 
What  we  are  to  think  of 
the  holiness  of  the  Papists 
295. 

All  God  commands  is  good, 
even  if  it  seems  different 
to  reason  296. 
How  the  Papists  dj  harm 
by  the  works  of  their  wis- 
dom, and  only  provoke 
God  to  anger,  as  king 
Saul  did  297. 

How  in  his  obedience  Noah 
held  simply  to  God's  Word 
and  overcame  all  difflcul- 
tiea  298. 


VII.    THE  ANIMALS  AND  THEIR  FOOD,  AND  NOAH'S 
OBEDIENCE. 

Vs.  19-20.  A7id  every  living  iliing  of  all  flesh,  two-  of 
every  sort  slidlt  thou  bring  into  the  ark,  to  keep  them  alive 
rvith  thee;  they  shall  he  male  and  female.  Of  the  'birds  after 
their  kind,  and  of  the  cattle  after  their  kind,  of  every  creeping 
thing  of  the  ground  after  its  kind;  two  of  every  sort  shall 
come  unto  thee,  to  keep  them  alive. 

271.  Here  again  a  dispute  arises,  as  is  the  case  when  in 
historical  narratives  one  proceeds  to  the  application  and  in- 
cidental features.  Our  text  appears  to  vindicate  the  view 
that  here  two  and  two  are  spoken  of;  but  in  the  beginning 
of  the  seventh  chapter  seven  and  seven.  Hence,  Lyra  quarrels 
with  one  Andrea,  who  believed  fourteen  specimens  were  in- 
cluded in  the  ark,  because  it  is  written:  "Of  every  clean  beast 
thou  shalt  take  to  thee  seven  and  seven."  But  I  approve 
Lyra's  interpretation,  who  says  seven  specimens  of  every  class 

■  were  inclosed  in  the  ark,  three  male  and  three  female,  and 
the  seventh  also  male,  to  be  used  by  Noah  for  purposes  of 
sacrifice. 

272.  When  Moses  says  here  that  two  and  two  of  the  several 
species  were  brought  into  the  ark,  we  must  necessarily  under- 
stand  the   seventh   chapter   as   speaking  only  of  the  unclean 


GENESIS  VI.  MAN'S  WICKEDNESS.  205 

animals,  for  the  number  of  clean  animals  was  the  greater.     Of 
the  unclean  seven. of  every  species  were  inclosed  in  the  ark. 

373.  It  is  also  necessary  that  we  here  discuss  the  sig- 
nification of  terms  as  "all  life/'  "beasts,"  "cattle."  Though 
these  are  often  used  without  discrimination,  still  at  various 
places  the  Scripture  employs  them  discriminatingly;  for  in- 
stance, when  it  says,  "Let  the  earth  bring  forth  living  creat- 
ures." Gen  1,  24.  'Tiet  the  waters  swarm  with  swarms  of 
living  creatures."  Gen  1,  20.  In  those  places  the  words  of  the 
genus  stand  for  all  living  beings  on  the  earth  and  in  the 
waters.  Here  the  constituent  species  are  named — cliayah, 
rentes,  and  lehemah — though  frequently  used  without  discrimi- 
nation. 

274.  The  cattle  he  calls  here  behemoth,  though  in  Ezekiel, 
first  chapter,  those  four  animals  are  called  by  the  common 
name,  hachaijoth,  a  word  by  which  we  commonly  designate  not 
Po  much  animals  as  beasts,  subsisting  not  on  hay  or  anything 
else  growing  out  of  the  earth,  but  flesh;  as  lion,  bear,  wolf 
and  fox.  Behemoth  are  cattle  or  bnites  which  live  on  hay 
and  herbs  growing  from  the  earth;  as  sheep,  cows,  deer  and 
roe. 

275.  Remes  means  reptile.  The  word  is  derived  from 
ramas,  which  means  to  tread.  Wlien  we  compare  ourselves 
with  the  birds,  we  are  remasian,  for  we  creep  and  tread  upon 
the  earth  with  our  feet  like  the  dogs  and  other  beasts.  But 
the  proper  meaning  is,  animals  which  do  not  walk  with 
face  erect.  The  animals  which  creep  and  which  we  term  reptiles 
have  a  specific  name,  being  called  sherazim,  as  we  see  in  Le- 
viticus from  the  word  sharaz,  which  means  to  move,  hereafter 
used  in  the  seventh  chapter.  The  word  oph  is  known,  mean- 
ing bird. 

276.  Such  are  the  differences  among  these  terms,  although, 
as  I  said  before,  they  are  not  observed  in  some  places.  The 
interpretation  must  be  confined,  however,  to  the  time  after 
the  flood;  otherwise  the  inference  would  be  drawn  that  such 
savage  beasts  existed  also  in  paradise.  Wlio  will  doubt  that 
before  sin,  dominion  having  been  given  to  man  over  all  ani- 


206  LUTHEE  ON  SIN  AND  THE  FLOOD. 

ir.als  of  earth,  there  was  concord  not  only  among  men  but  al- 
so between  animals  and  man? 

277.  Though  the  first  chapter  clearly  proves  that  these 
wild  beasts  were  created  with  the  others,  on  account  of  sin 
their  nature  was  altered.  Those  created  gentle  and  harmless, 
after  the  fall  became  wild  and  harmful.  This  is  my  view, 
though  since  our  loss  of  that  state  of  innocent  existence  it  is 
easier  to  venture  a  guess  than  to  reach  a  definition  of  that  life. 

278.  But,  you  ask,  if  because  of  sin  the  nature  of  animals 
became  completely  altered,  how  could  Noah  control  them, 
especially  the  savage  and  fierce  ones?  The  lion  surely  could 
not  be  controlled,  nor  tigers,  panthers  and  the  like.  The  an- 
swer is:  Such  wild  animals  went  into  the  ark  miraculously. 
To  me  this  appears  reasonable.  If  they  had  not  been  forced 
by  a  divine  injunction  to  go  into  the  ark,  Noah  would  not 
have  had  it  within  his  power  to  control  such  fierce  animals. 
Undoubtedly  he  had  to  exercise  his  own  human  power,  but 
this  alone  was  insufficient.  And  the  text  implies  both  con- 
ditions, for  at  first  it  says:  "Thou  shalt  bring  into  the  ark," 
and  then  adds:  "Two  of  every  sort  shall  come  unto  thee." 
If  they  had  not  been  miraculously  guided,  they  would  not 
have  come  by  twos  and  sevens. 

279.  That  two  by  two  and  seven  by  seven  came  of  their 
own  accord  is  a  miracle  and  a  sign  that  they  had  a  premoni- 
tion of  the  wrath  of  God  and  the  coming  terrible  disaster. 
Even  brute  natures  have  premonitions  and  forebodings  of  im- 
pending calamities,  and  often  as  if  prompted  by  a  certain 
sense  of  compassion,  they  will  manifest  distress  for  a  man 
in  evident  peril.  "We  see  dogs  and  horses  understand  the  perils 
of  their  masters  and  show  themselves  affected  by  such  intelli- 
gence, the  dogs  by  howling,  the  horses  by  trembling  and  the 
emission  of  copious  sweat.  As  a  matter  of  fact  it  is  not  rare 
that  wild  beasts  in  danger  seek  refuge  with  man. 

280.  When,  therefore,  there  is  elsewhere  in  brute  natures 
such  an  intelligence,  is  it  a  wonder  that,  after  having  been 
divinely  aroused  to  a  sense  of  coming  danger,  they  joined 
themselves  voluntarily    to    Noah?     For    the  text  shows  they 


GENESIS  VI.  MAN'S  WICKEDNESS.  207 

came  voluntarily.  In  the  same  manner  history  bears  witness, 
and  onr  experience  confirms  it,  that,  when  a  terrible  pestilence 
rages  or  a  great  slaughter  is  imminent,  wolves,  the  most  fero- 
cious of  animals,  flee  not  only  into  villages,  but,  on  occasion, 
even  into  cities,  taking  refuge  among  men  and  humbly  asking, 
as  it  were,  their  help. 

V.  21.  And  iake  thou  unto  thee  of  all  food  that  is  eaten, 
and  gather  it  to  thee;  and  it  shall  he  for  food  for  thee,  and 
for  them. 

281.  Inasmuch  as  the  flood  was  to  last  a  whole  year^  it 
was  necessary  to  remind  Noah  of  the  food  to  be  collected 
from  the  herbs  and  the  fruits  of  trees  in  order  to  preserve  the 
life  of  man  and  of  animals.  Though  the  wrath  of  God  was  ter- 
rible, to  the  destruction  of  everything  born  on  earth,  the 
goodness  of  the  Lord  shines  forth,  notwithstanding,  in 
this  an  awful  calamity.  He  looks  to  the  preservation  of  man 
and  the  animals,  and  through  their  preservation  to  that 
of  the  species.  The  animals  chosen  for  preservation  in  the 
ark  were  sound  and  of  unblemished  body,  and  through  divine 
foresight,  they  received  food  suitable  to  their  nature. 

282.  As  for  man,  it  is  established  that,  as  yet,  he  did  not 
use  flesh  for  food.  He  ate  only  of  the  vegetation  of  the 
earth,  which  was  far  more  desirable  before  the  flood  than  at 
present,  after  the  remarkable  corruption  of  the  earth  through 
the  brackish  waters. 

283.  We  observe  here  the  providence  of  God,  by  whose 
counsel  the  evil  are  punished  and  the  good  saved.  By  a  mira- 
cle God  preserves  a  portion  of  his  creatures  when  he  punishes 
the  wicked  and  graciously  makes  provision  for  their  posterity. 

284.  It  would  have  been  an  easy  matter  for  God  to  pre- 
serve Noah  and  the  animals  for  the  space  of  a  full  year  without 
food,  as  he  preserved  Moses,  Elijah  and  Christ,  the  latter  for 
forty  days,  without  food.  He  made  everything  out  of  noth- 
ing, which  is  even  more  marvelous.  Yet  God,  in  his  gover- 
ment  of  the  things  created,  as  Augustine  learnedly  observes, 
allows  them  to  perform  their  appropriate  functions.  In  other 
words,  to  apply  Augustine's  view  to  the  matter  in  hand,  God 
performs  his  miracles  along  the  lines  of  natural  law. 


208  LUTHEE  ON  SIN  AND  THE  FLOOD. 

285.  God  also  requires  that  we  do  not  discard  the  pro- 
visions of  nature,  which  would  mean  to  tempt  God;  but  that 
we  use  with  thanksgiving  the  things  God  has  prepared  for  us. 
A  hungry  man  who  looks  for  bread  from  heaven  rather  than 
tries  to  obtain  it  by  human  means,  commits  sin.  Christ 
gives  the  apostles  command  to  eat  what  is  set  before  them, 
I-fk  10,7.  So  Noah  is  here  enjoined  to  employ  the  ordinary 
methods  of  gathering  food.  God  did  not  command  him  to 
expect  in  the  ark  a  miraculous  supply  of  food  from  heaven. 

286.  The  life  of  the  monks  is  all  a  temptation  of  God. 
They  cannot  be  continent  and  still  they  refrain  from  matri- 
mony; likewise  they  abstain  from  certain  meats,  though  God 
has  created  them  to  be  received  with  thanksgiving  by  them 
that  believe,  and  by  those  vv^ho  know  the  truth,  that  every 
creature  of  God  is  good,  and  nothing  to  be  rejected,  if  it  be 
received  with  thanksgiving,  1  Tim  4,  3-4.  The  use  of  medicine 
is  legitimate;  yea,  it  has  been  created  as  a  necessary  means 
to  conserve  health.  The  study  of  the  arts  and  of  language 
i?  to  be  cultivated  and,  as  Paul  says,  "Every  creature  of  God 
is  good,  and  nothing  is  to  be  rejected,  if  it  be  received  with 
thanksgiving;  for  it  is  sanctified  through  prayer."  1  Tim  4,  4-5. 

287.  God  was  able  to  preserve  ISToah  in  the  midst  of  the 
waters.  They  fable  of  Clement  that  he  had  a  cell  in  the 
middle  of  the  sea.  Yea,  the  people  of  Israel  were  preserved 
in  the  midst  of  the  Eed  Sea  and  Jonah  in  the  belly  of  the 
whale.  But  this  was  not  God's  desire.  He  rather  willed  that 
ISToah  should  use  the  aid  of  wood  and  trees,  so  that  human 
skill   might  thereby  have   a  sphere  for  its   exercise. 

288.  When,  however,  human  means  fail,  then  it  is  for  you 
either  to  suffer  or  to  expect  help  from  the  Lord.  No  human 
effort  could  support  the  Jews  when  they  stood  by  the  sea  and 
were  surrounded  in  the  rear  by  the  enemy.  Hence,  a  miracu- 
lous deliverance  was  to  be  hoped  for,  or  a  sure  death  to  be 
suffered. 

V.  22.  Thus  did  Noah;  according  to  all  that  Ood  com- 
manded him,  so  did  he. 


GENESIS  VI.  MAN'S  WICKEDNESS.  209 

289.  This  phrase  is  very  frequent  in  Scripture.  This  is 
the  first  passage  in  which  praise  for  obedience  to  God  is  clothed 
in  such  a  form  of  words.  Later  we  find  it  stated  repeatedly 
that  Moses,  the  people,  did  according  to  all  that  God  com- 
manded them.  But  ISToah  received  commendation  as  an  ex- 
ample for  us.  His  was  not  a  dead  faith,  which  is  no  faith 
at  all,  but  a  living  and  active  faith.  He  renders  obedience  to 
God's  commands,  and  because  he  believes  both  God's  promises 
and  threats,  he  carefully  carries  out  what  God  commanded 
with  reference  to  the  ark  and  the  gathering  of  animals  and 
food.  This  is  unique  praise  for  iSToah's  faith,  that  he  re- 
mains on  the  royal  way  —  adds  nothing,  changes  nothing 
and  takes  nothing  from  the  divine  command,  but  abides  ab- 
solutely in  the  precept  he  has  heard. 

290.  It  is  the  most  common  and  at  the  same  tim.e  most 
noxious  sin  in  the  Church,  that  people  either  altogether  change 
God's  commands  or  render  something  else  paramount  to  them. 
There  is  only  one  royal  road  to  which  we  must  keep.  They 
sin  who  swerve  too  much  to  the  left  by  failing  to  perform  the 
divine  commands.  Those  who  swerve  to  the  right  and  do 
more  than  God  has  commanded,  like  Saul  when  he  spared  the 
Amalekites,  also  sin  even  mbre  grievously  than  those  who 
turn  to  the  left.  They  add  a  sham  piety;  for,  while  those  who 
err  on  the  left  cannot  excuse  their  error,  these  do  not  hesitate 
to  ascribe  to  themselves  remarkable  merit. 

291.  And  such  error  is  exceedingly  common.  God  is  wont 
sometimes  to  command  common, '  paltry,  ridiculous  and  even 
olTensive  things,  but  reason  takes  delight  in  splendid  things. 
From  the  common  ones  it  either  shrinks  or  undertakes  them 
under  protest.  Thus  the  monks  shrank  from  home  duties  and 
chose  for  themselves  others  apparently  of  greater  glamor.  To- 
day the  great  throng,  hearing  that  common  tasks  are  preached 
in  the  Gospel,  despises  the  Gospel  as  a  vulgar  teaching,  lack- 
ing in  elegance.  What  noteworthy  thing  is  it  to  teach  that 
servants  should  obey  their  master  and  children  their  parents? 
Such  a  common  and  oft-taught  doctrine  the  learned  papists 
not  only  neglect  but  even  ridicule.     They  desire  rather  some- 


210  LUTHEE  ON  SIN  AND  THE  FLOOD. 

thing  unique,  something  remarkable  either  for  its  reputed  wis- 
dom or  for  its  apparent  difficult  character.  Such  is  the  mad- 
ness of  man's  wisdom. 

292.  In  general  it  is  wisdom  to  observe  not  so  much  the 
person  that  speaks  as  that  which  he  says,  because  the  teach- 
er's faults  are  always  in  evidence.  But  when  we  consider  pre- 
cepts of  God  and  true  obedience,  this  axiom  should  be  reversed. 
Then  we  should  observe  not  so  much  that  which  is  said,  but 
the  person  of  him  who  speaks.  In  respect  to  divine  pre- 
cepts, if  you  observe  that  which  is  said  and  not  him  who 
speaks,  you  will  easily  stum.ble.  This  is  illustrated  by  the 
example  of  Eve,  whose  mind  did  not  dwell  upon  the  person 
who  issued  the  command.  She  regarded  only  the  command 
and  concluded  it  to  be  a  matter  of  small  moment  to  taste  the 
apple.  But  what  *  injury  was  tliereby  wrought  to  the  whole 
human  race ! 

293.  He  who  observes  him  that  gives  the  command  will 
conclude  that  what  is  very  paltry  in  appearance  is  very  great. 
The  Papists  estimate  it  a  slight  thing  to  govern  the  State,  to 
be  a  spouse,  to  train  children.  But  experience  teaches  that 
these  are  very  important  matters,  for  which  the  wisdom  of 
men  is  incompetent.  We  see  that  at  times  the  most  spiritual 
men  have  here  shamefully  fallen.  When  we,  therefore,  remem- 
ber him  who  gives  the  command,  that  which  is  paltry  and 
common  becomes  a  responsibility  too  great  to  discharge  with- 
out divine  aid. 

294.  The  Papists,  therefore,  who  look  only  at  the  out- 
ward mask,  like  the  cow  at  the  gate,  can  make  light  of  duties 
toward  home  and  State,  and  imagine  they  perform  others  of 
greater  excellence.  In  the  very  fact  that  they  are  shameless 
adulterers,  blasphemers  of  God,  defilers  of  the  sanctuary  and 
brazen  squanderers  of  the  Church's  property,  they  powerfully 
testify  against  themselves  that  they  can  in  no  wise  appreciate 
the  paltry,  common  and  vulgar  domestic  and  public  duties. 

295.  In  what,  therefore,  consists  the  holiness  they  vaunt? 
Forsooth,  in  that  on  certain  days  they  abstain  from  meat, 
that   they   bind   themselves   to   certain   vows,   that   they   have 


GENESIS  VI.  MAN'S  WICKEDNESS.  211 

a  liking  for  certain  kinds  of  work.  But,  I  ask  you,  who  has 
given  command  to  do  those  things  ?  No  one.  That  which  God 
has  enjoined  or  commanded,  they  do  not  respect.  They  ren- 
der paramount  something  else  concerning  which  God  has  given 
no  command. 

296.  Hence,  the  vital  importance  of  this  rule,  that  we 
observe  not  the  contents  of  the  command  but  its  author.  He 
who  fails  to  do  this  will  often  be  offended,  as  I  said,  by  the 
insignificance  or  absurdity  of  a  task.  God  should  receive 
credit  for  wisdom  and  goodness.  Assuredly  that  which  he 
himself  enjoins  is  well  and  wisely  enjoined,  though  human 
reason  judge  differently. 

297.  From  the  wisdom  of  God  the  Papists  detract  when 
they  consider  divinely  enjoined  tasks  as  paltiy  and  attempt 
to  undertake  something  better  or  more  difficult.  God  is  not 
propitiated  by  such  works,  but  rather  provoked,  as  Saul's 
example  shows.  As  if  God  were  stupid,  dastardly,  and  cruel 
in  that  he  commanded  to  destroy  the  Amalekites  and  all  their 
belongings,  Saul  conceived  a  kinder  plan  and  reserved  the  cat- 
tle for  the  purpose  of  sacrifice.  What  else  was  such  action 
but  to  deem  himself  wise  and  God  foolish. 

298.  Hence  Moses  rightly  commends  in  this  passage  Noah's 
obedience  when  he  says  that  he  did  everything  the  Lord  had 
enjoined.  That  means  to  give  God  credit  for  wisdom  and  good- 
ness. He  did  not  discuss  the  task,  as  Adam,  Eve  and  Saul  did 
to  their  great  hurt.  He  kept  his  eye  on  the  majesty  of  him  who 
gave  the  command.  That  was  enough  for  him,  even  though  the 
command  be  absurd,  impossible,  inexpedient.  All  such  ob- 
jections he  passes  by  with  closed  eyes,  as  it  were,  and  takes 
his  stand  upon  the  one  thing  commanded  by  God.  This  text 
therefore  is  familiar  as  far  as  hearing  it  is  concerned,  but  even 
as  to  the  performance  and  practice  of  it,  it  is  known  to  very 
few  and  is  extremely  difficult. 


CHAPTER  VII. 

I.    NOAH  OBEYS  COMMAND  TO  ENTER  THE  ARK. 


1.  Noah  saw  Ood's  favor  in 
his   command    l. 

*  Noah  exoerienced  severe 
temntations  and  needed 
comfort   1-2. 

2.  What  God  wished  to  teach 
Noah  bv  calline:  him  to  en- 
ter the  ark   3. 

3.  "Whether  Ood  snoke  this 
commandment  directlv  to 
Noah  4-5. 

*  When  God  sneaks  to  ns 
throue-h  men  it  is  to  he 
viewed  as  God's  Word   4-5. 

*  The  thoughts  of  the  Jew.s 
on  the  seven  davs  6 

*  The   office   of   the   ministry. 

a.  Throue-h  it  God  deals  with 
mankind  7. 

b.  Why  we  sliould  not  despise 
the  oftice  and  expect  revel- 
ations direct  from  God  8-9 

*  God  speaks  with  man  iri 
various   ways   9. 

*  Corruption  and  destruction 
of  the  first  world. 

a.  The  ruin  of  the  first  com- 
pared with  that  of  the  last 
world    10-13. 

*  The  need  of  posterity  to 
pray  that  they  retain  pure 
doctrine   12. 

b.  Why  so  few  righteous 
persons  were  found  in 
Noali's  day  12. 

*  The  efforts  of  the  pope 
and  bishops  to  crush  the 
Gospel    13. 

c.  First  world  severely  pun- 
ished, neither  old  nor 
young-    were    spared    14-15. 

d.  Punishment  of  first  world 
greatly  moved  Peter  when 
he   wrote   about   it    16-17. 

*  Peter's  record  of  sermon 
Christ  delivered  to  the 
spirits  of  the  first  world  in 
prison    16-17. 

a.  Who   are    to    be   understood 


here  by  the  unbelieving 
world    IS. 

Peter  here  shows  the 
wrath  and  long  suffering 
of    God    19. 

Nature  and  manner  of  this 
sermon    20. 

Apostles  had  special  revel- 
ations we  cannot  grasp 
20-21. 

How    Noah    -was    righteous 
before    God    22. 
How   the   world   laughed    r. 
him    while   executing  God's 
command,     God    then    com- 
forted   him    23-24. 
Greatness    of    Noah's    faith 
and    steadfastness    in    exe- 
cuting tills  command  25-26. 
Lutlier's        confession        he 
would   liave   been  too  wean 
for  such  a  work  25-26. 
The  great  firmness  of  John 
Huss    and    Jerome    of    Pra- 
gue   27. 

We  are  to  comfort  our- 
selves when  all  the  world 
forsakes  and  condemns  us 
28. 

God      commands     Noah     to 
take  the  animals  he  names 
along   into   the   ark   2  9. 
Why   God    so   often   repeats 
the   same   thing   29. 
What    is    to    be    understood 
by   Behemoth   30. 
Plow  many  of  each  kind  en- 
tered   the    ark    31. 
The   rain   at  the   flood   was 
exceptional  32. 
The     flood     is     a    token     of 
God's      righteousness      and 
from    it    we    conclude   G^  • 
will  punish  the  sins  of  the 
last    world    33. 
By     what     may     we     learn 
Noah's  faith  and  obedience 
to    God    34. 

"^''hy  God  did  not  save  No- 
ah   in    some    other    way    34. 


1.  NOAH  OBEYS  COMMAND  TO  ENTER  THE  AEK. 

V.  2a.  And  JeJiovah  said  unto  Noah,  Come  tlioa  and  all 
thy  house  into  the  arJc. 

1.  As  soon  as  that  extraordinary   structure,  the  ark,  was 


GENESIS  VII.    NOAH'S  OBEDIENCE.  213 

built,  the  Lord  commanded  Noah  to  enter  it,  because  the  time 
of  the  deluge,  which  the  Lord  announced  one  hundred  and 
twenty  years  before,  was  now  at  hand.  All  this  convinced  No- 
ah that  God  was  taking  care  of  him;  and  not  only  this,  but 
also,  as  Peter  says  (3  Pet  1,  19),  gave  him  an  ample 
and  abundant  word  to  support  and  confirm  his  faith  in  such 
great  straits.  Having  foretold  the  deluge  for  more  than  a 
century,  he  doubtless  v^^as  bitterly  mocked  by  the  world  in 
many  ways. 

3.  As  I  have  said  repeatedly,  God's  wrath  was  incredible. 
It  could  not  be  grasped  by  the  human  mind,  in  that  original 
age  of  superior  men,  that  God  was  about  to  destroy  the  whole 
human  race,  except  eight  souls.  Noah,  being  holy  and  just, 
a  kindly  and  merciful  man,  often  struggled  with  his  own 
heart,  hearing  with  the  greatest  agitation  of  mind  the  voice 
of  the  Lord,  tlireatening  certain  destruction  to  all  flesh.  It 
was  needful,  tlien,  that  repeated  declaration  should  confirm  his 
agitated  faith,  lest  he  might  doubt. 

3.  God's  command  to  enter  the  ark  amounted  to  this: 
"Doubt  not,  the  time  of  punishment  for  the  unbelieving  world 
is  close  at  hand.  But  tremble  not,  do  not  fear,  for  faith  is 
at  times  very  weak  in  the  saints.  I  shall  take  care  of  you  and 
your  house."  To  us  such  promise  would  have  been  incredible, 
but  we  must  admit  that  all  things  are  possible  with  God. 

4.  Notice  Moses'  peculiar  expression  again:  "Jehovah  said." 
It  gives  me  particular  pleasure  that  these  words  of  God  did 
not  sound  from  heaven,  but  were  spoken  to  Noah  through  the 
ministry  of  man.  Although  I  would  not  deny  that  these  reve- 
lations may  have  been  made  by  an  angel,  or  by  the  Holy  Spirit 
himself,  yet  where  it  can  plausibly  be  said  that  God  spoke 
tlirough  men,  there  ihe  ministry  must  be  honored.  We  have 
shown  above  that  many  of  God's  words  according  to  Moses, 
were  spoken  through  Adam;  for  the  Word  of  God,  even  when 
spoken  by  man,  is  truly  the  Word  of  God. 

5.  Now,  as  Methuselah,  Noah's  grandfather,  died  in  the 
very  year  of  the  deluge,  it  would  not  be  inapt  to  infer  that 
(since  Lamech,  Noah's  father,  had  died  five  years  before  the 


214  LUTHER  ON  SIN  AND  THE  FLOOD. 

flood,)  this  was,  so  to  speak,  Methuselali's  last  word  and  testa- 
ment to  his  grandson,  a  dying  farewell.  Perhaps  he  added 
some  remarks  as  these:  My  son,  as  thou  hast  obeyed  the  Lord 
heretofore,  and  hast  awaited  this  wrath  in  faith,  and  hast  ex- 
perienced God's  faithful  protection  from  the  wicked,  henceforth 
firmly  believe  that  God  will  take  care  of  thee.  The  end  is  now 
at  hand,  not  mine  alone,  which  is  one  of  grace,  but  the  end  of 
all  mankind,  which  is  one  of  wrath.  For  after  seven  days  the 
flood  will  begin,  concerning  which  thou  hast  long  and  vainly 
warned  the  world.  After  this  manner,  I  think,  spoke  Methu- 
selah, but  the  words  are  attributed  to  God,  because  the  Spirit 
of  God  spoke  through  the  man. 

Thus  I  like  to  interpret  these  instances  to  the  honor  of 
the  ministry  wherever,  as  in  this  case,  it  can  appropriately  be 
done.  Since  it  is  certain  that  Methuselah  died  in  the  very 
year  of  the  flood,  the  supposition  is  harmless  that  these  were 
his  last  words  to  Noah,  his  grandson,  who  heard  his  words 
and  accepted  them  as  the  Word  of  God. 

6.  The  Jews'  peculiar  idea  concerning  these  seven  days  is 
that  they  were  added  to  the  one  hundred  and  twenty  years  in 
honor  of  Methuselah,  that  therein  his  posterity  might  bewail 
his  death.  This  is  a  harmless  interpretation,  for  the  patriarch's 
descendants  did  not  fail  to  do  their  duty,  particularly  his  piou3 
children. 

7.  But  the  first  view  concerning  tlie  ministry  of  the  Word, 
is  not  only  plausible,  but  also  practical.  God  does  not  habitu- 
ally speak  miraculously  and  by  revelation,  particularly  where, 
he  has  instituted  the  ministry  for  this  very  purpose  of  speaking 
to  men,  teaching,  instructing,  consoling  and  entreating  them. 

8.  In  the  first  place,  God  entrusts  the  Word  to  parents. 
Moses  often  says :  "Thou  shalt  tell  it  to  thy  children."  Then  to 
the  teachers  of  the  Church  is  it  entrusted.  Abraham  says(Lk  16, 
29)  :  "They  have  Moses  and  the  prophets;  let  them  hear  them." 
We  must  expect  no  revelation,  be  it  inward  or  outward,  where 
the  ministry  is  established ;  otherwise  all  ranks  of  human  society 
would  be  disturbed.  Let  the  pastor  preach  in  Church;  let 
the  magistrate  rule  the  State;  let  parents  control  the  house 


GENESIS  VII.    NOAH'S  OBEDIENCE.  215 

or  family.    Such  are  the  ministries  of  men  instituted  by  God. 
We  should  make  use  of  them  and  not  look  for  new  revelations. 

9.  Still  I  do  not  deny  that  Noah  heard  God  speak  after 
Methuselah's  death.  God  speaks  ordinarily  through  the  public 
ministry — through  parents  and  the  teachers  of  the  Church — 
and  in  rare  cases  by  inward  revelatiin,  through  the  Holy 
Spirit.  It  is  well  that  we  remember  not  to  overlook  the  Word 
in  vain  expectation  of  new  revelations,  as  the  fanatics  do. 
Such  a  course  gives  rise  to  spirits  of  error,  a  source  of  disturb- 
ance to  the  whole  world,  as  the  example  of  the  Anabaptists 
proves. 

V.  lb.  For  thee  have  I  seen  righteous  before  me  in  this 
generation. 

10.  This  is  truly  a  picture  of  the  primitive,  ancient  world, 
as  Peter  calls  it.  2  Pet  2,  5.  His  appellation  carries  the  though 
of  a  peculiarity  of  that  particular  age,  which  is  foreign  to  the 
people  of  our  own.  Could  words  be  more  appalling  than  these, 
that  Noah  alone  was  righteous  before  the  Lord?  The  world  is 
similarly  pictured  in  Ps  14,  2-3,  where  we  read  that  the  Lord 
looked  down  from  heaven  to  see  if  there  were  any  that  did  un- 
derstand, that  did  seek  God.  But  he  says:  "They  are  all  gone 
aside;  they  are  together  become  filthy;  there  is  none  that 
doeth  good,  no,  not  one." 

11.  Similar  to  this  judgment  upon  the  world  was  Christ's 
declaration  as  to  the  last  days.  He  says:  "When  the  Son  of 
man  cometh,  shall  he  find  faith  on  the  earth?"  Lk  18,  8.  It 
is  a  fearful  thing  to  live  in  such  an  evil  and  godless  world. 
By  the  goodness  of  God,  since  we  have  the  light  of  his  Word, 
we  are  still  in  the  golden  age.  The  sacraments  are  rightfully 
administered  in  our  Churches,  pious  teachers  proclaim  the 
Word  purely,  and,  though  magistrates  be  weak,  wickedness  is 
not  desperately  rampant.  But  Christ's  prophecy  shows  that 
there  will  be  evil  times  when  the  Lord's  day  approaches.  Whole- 
some teaching  nowhere  will  be  found,  the  Church  being  domi- 
nated by  the  wicked,  as  today  the  plans  of  our  adversaries 
are  a  menace.  The  pope  and  the  wicked  princes  zealously 
strive  totally  to  destroy  the  ministry  of  the  Word,  oppressing  or 


216  LUTHER  ON  SIN  AND  THE  FLOOD. 

corrupting    the    true    ministries,    that    everyone    may    believe 
whatever  pleases  him. 

Ih.  So  much  the  more  diligently  should  we  pray  for  our 
posterity,  and  take  earnest  heed  that  a  more  wholesome  doc- 
trine be  transmitted  to  them.  If  there  had  been  more  godly 
teachers  in  the  days  of  Noah,  there  might  have  been  more 
righteous  people.  The  fact  that  Noah  alone  was  proclaimed 
a  righteous  man  makes  it  evident  that  the  godly  teachers  had 
been  either  destroyed  or  corrupted,  leaving  Noah  the  sole 
preacher  of  righteousness,  as  Peter  calls  him,  2  Pet  2,  5. 
Since  government  had  been  turned  into  tyranny  and  the  home 
vitiated  by  adultery  and  whoredom,  how  could  punishment  be 
delayed  any  longer? 

13.  Such  danger  awaits  us  also  if  the  last  days  are  to  be 
like  tire  days  of  Noah.  Truly,  the  popes  and  bishops  stren- 
uously endeavor  to  suppress  the  Gospel  and  to  ruin  the 
Churches  which  have  been  rightfully  established.  Thus  does 
the  world  assiduously  press  onward  to  a  period  similar  to 
the  age  i  of  Noah,  when,  with  the  light  of  the  Word  extin- 
guished, all  shall  go  astray  in  the  darkness  of  wickedness. 
For  without  the  preaching  of  the  Word,  faith  cannot  endure 
nor  prayer,  nor  the  purity  of  t1ie  sacraments. 

14.  Such,  according  to  Moses,  was  the  condition  of  the 
ancient  world  in  Noah's  day,  when  the  world  was  young  and 
and  at  its  best.  The  greatest  geniuses  flourished  everywhere 
and  people  were  well  educated  by  experience  because  they  lived 
so  long.  What  will  be  our  fate  in  the  frenzy,  so  to  speak,  that 
shall  befall  the  World  in  its  dotage?  We  should  remember  to 
care  for  our  posterity  and  continually  pray  for  it. 

15.  As  the  first  world  was  most  corrupt,  it  was  thus  sub- 
ject to  terrible  punishment.  Adults  perished  who  provoked 
God  to  anger  by  their  wicked  deeds,  also  those  of  an  innocent 
age,  who  had  Imowledge  and  were  unable  to  distinguish  be- 
tween their  right  hand  and  their  left.  Many,  doubtless,  were 
deceived  by  their  own  guilelessness ;  but  God's  wrath  does  not 
discriminate,  it  falls  upon  and  destroys  alike  adults  and  infants, 
the  crafty  and  the  guileless. 


GENESIS  VII.    NOAH'S  OBEDIENCE.  217 

16.  This  awful  punishment  appears  to  have  moved  even 
the  Apostle  Peter.  Like  one  besides  himself ,  he  uses  words  which 
we  today  are  not  able  to  understand.  He  says :  Christ,  having 
been  made  alive  in  the  Spirit,  also  "went  and  preached  unto 
the  spirits  in  prison,  that  aforetime  were  disobedient,  when 
the  long  suffering  of  God  waited  in  the  days  of  Noah,  while  the 
ark  was  a  preparing,  wherein  few,  that  is,  eight  souls,  were 
saved  through  water,"  etc.    (1  Pet  3,  19-20). 

17.  A  strange  declaration,  and  an  almost  fanatical  saying, 
by  which  the  Apostle  describes  this  event!/  .By  these  words, 
Peter  assures  us  that  there  was  a  certain  unbelieving  world  to 
whom  the  dead  Christ  preached  after  their  death.  If  this  is 
true,  who  would  doulDt  that  Christ  took  Moses  and  the  prophets 
with  him  to  those  who  were  fettered  in  prison,  in  order  to 
change  the  unbelieving  world  into  a  new  and  believing  one? 
This  seems  to  be  intimated  by  Peter's  words,  though  I  should 
not  lil<e  to  make  this  assertion  authoritatively. 

18.  But  doubtless  those  whom  he  calls  an  unbelieving  world 
were  not  the  wicked  despisers  of  his  Word  nor  the  tyrants.  If 
they  were  overwhelmed  in  their  sins,  these  were  certainly  con- 
demned. The  unbelieving  world  of  which  he  speaks  seems  rather 
to  be  the  children  and  those  whose  lack  of  judgment  precluded 
belief.  These  were  at  that  time,  seized  and  carried  away  head- 
long to  their  destruction,  by  the  offenses  of  the  Avorld,  as  if  in 
the  power  of  a  rapid  stream,  only  eight  souls  being  saved. 

19.  In  this  way  does  Peter  magnify  the  awful  intensity  of 
God's  wrath.  At  the  same  time  he  praises  his  long-suffering 
in  that  he  did  not  deprive  those  of  the  Word  of  salvation  who 
at  the  time  did  not  or  could  not  believe  because  they  hoped  in 
the  patience  of  God  and  would  not  be  convinced  that  he  would 
visit  such  fearful  and  universal  punishment  upon  the  world. 

20.  How  this  came  to  pass  is  beyond  our  understanding.  We 
know  and  believe  that  God  is  wonderful  in  all  his  works  and 
has  all  power.  Therefore  he  who  in  life  preached  to  the  living, 
could  also  in  death  preach  to  the  dead.  All  things  hear,  feel 
and  touch  him,  though  our  human  minds  can  not  understand 
the  process.    Nor  is  it  to  our  discredit  when  we  are  ignorant  of 


218  LUTHEE  ON  SIN  AND  THE  TLOOD. 

some  of  the  mysteries  of  Holy  Writ.  The  apostles  had  each 
his  own  re^'elation,  and  contention  concerning  them  would  be 
presumptuous  and  foolish. 

21.  Such  was  the  revelation  of  Christ  given  to  the  spirits 
that  evidently  perished  in  the  flood,  and  we  may  perhaps,  not 
inappropriately  connect  it  with  that  article  of  our  creed  which 
speaks  of  the  descent  of  Christ  into  hell.  Such  was  also  Paul's 
revelation  concerning  paradise,  the  third  heaven  (3  Cor  12,  2-4), 
and  certain  other  matters  of  which  we  may  be  ignorant  without 
shame.  It  is  false  pride  to  profess  to  understand  these  things. 
St.  Augustine  and  other  teachers  give  their  fancy  loose  rein 
when  they  discuss  these  passages.  May  it  not  be  that  the 
apostles  had  revelations  which  St.  Augustine  and  others  did 
not  have  ?    But  let  us  return  to  Moses. 

22.  A  truly  fearful  description  of  the  world  is  vouchsafed 
in  this  declaration  of  God  that  he  saw  Noah  alone  to  be  right- 
eous before  him,  in  spite  of  the  small  cliildren  and  those  others 
who  had  innocently  been  misled.  Let  us  particularly  note  the 
term,  "Before  me."  It  signifies  that  Noah  was  blameless  not 
only  as  regards  the  second  table  of  the  Law,  but  also  as  regards 
the  first.  He  believed  in  God,  and  hallowed,  preached  and  called 
upon  his  name;  he  gave  thanks  to  God;  he  condemned  godless 
teachings.  For,  to  be  righteous  before  God  means  to  believe 
God  and  to  fear  him,  and  not,  as  they  taught  in  popedom, 
to  read  masses,  to  ir^e  souls  from  purgatory,  to  become  a  monk, 
and  like  things. 

23.  This  term  "Before  me"  has  reference  also  to  the  con- 
demnation of  the  ancient  world.  Having  neglected  the  wor- 
ship demanded  by  the  first  table,  they  criminally  transgressed 
also  the  second.  Not  only  did  they  mock  Noah  as  a  fool,  but 
diey  went  so  far  as  to  condemn  his  teaching  as  heresy.  Mean- 
while they  ate,  drank,  and  celebrated  festivals  in  security. 
Before  the  world,  accordingly,  Noah  was  not  righteous;  meas- 
ured by  her  code  he  was  a  sinner. 

24.  Hence  God,  or  the  grandfather,  Methuselah,  consoles 
Noah  with  the  Word  of  counsel  to  disregard  the  blind  and 
wicked   verdict  of  the  world,  neither  to  care   for  her  views 


GENESIS  VII.    NOAH'S  OBEDIENCE.  219 

and  utterances,  but  to  close  eyes  and  ears  while  heeding 
alone  the  Word  and  verdict  of  God,  believing  himself  to  be 
righteous  before   God,  or  approved  and  acceptable  to  him. 

25.  And  Noah's  faith  was  truly  great;  he  could  rely  upon 
God's  utterance.  I,  forsooth,  should  not  have  believed.  I  realize 
what  weight  the  whole  world's  hostile  and  condemnatory 
judgment  must  carry.  We  are  condemned  in  the  judgment  of 
the  Pope,  the  Sacramentarians,  and  the  Anabaptists,  but  this 
is  mere  play  and  pleasure,  compared  to  what  the  righteous 
Noah  had  to  bear,  who  found  not  a  single  person  in  the 
whole  world  to  approve  of  his  religion  or  life,  except  his  own 
sons  and  his  pious  grandfather.  We  have,  the  endorsement  of 
many  Churches,  by  God's  grace,  and  our  princes  fear  no  dan- 
ger in  defense  of  their  doctrine  and  religion.  Noah  had  no 
such  protectors,  and  he  saw  his  enemies  living  in  peaceful 
leisure  and  enjoyment.  If  I  had  been  he,  I  surely  should  have 
said:  Lord,  if  I  am  righteous,  if  I  am  well  pleasing  to  thee 
and  if  those  people  are  wicked  and  displeasing  to  thee, 
why,  then,  dost  thou  enrich  them?  Why  dost  thou  heap  upon 
them  all  manner  of  favors,  while  I,  with  my  family,  am 
greatly  harassed  and  almost  without  assistance?  In  short, 
I  should  have  despaired  in  such  great  afflictions  unless  the 
Lord  had  given  me  that  spirit  which  Noah  had. 

26.  Therefore,  Noah  is  a  brilliant  and  admirable  example 
of  faith,  who  opposed  the  judgments  of  the  world  with  an 
heroic  steadfastness  of  mind  in  the  assurance  that  he  was  right- 
eous while  all  the  rest  of  the  world  was  wicked. 

27.  Often  when  I  think  of  those  most  holy  men,  John 
Huss  and  Jerome  of  Prague,  I  view  with  astonishment  the 
courage  of  their  souls,  as  they,  only  two  in  number,  set  them- 
selves against  the  judgment  of  the  whole  world,  of  pope, 
emperor,  bishops,  princes,  universities  and  all  the  schools 
throughout   the   empire. 

28.  It  is  helpful  often  to  reflect  upon  such  examples. 
Since  the  prince  of  the  world  battles  against  us,  endeavoring 
to  kindle  despair  in  us  with  his  fiery  darts,  it  behooves  us  to  be 
well  armed,  lest  we  succumb  to  the  enemy.     Let  us  say  with 


220  LUTHEE  ON  SIN  AND  THE  FLOOD. 

jSToali;  I  know  that  I  am  righteous  before  God,  even  though 
the  whole  workl  condemn  me  as  heretical  and  wicked,  yea, 
even  desert  me.  Thus  did  the  apostles  desert  Christ,  leav- 
ing him  alone;  but  he  said  (Jn  16,  32)  :  "I  am  not  alone." 
Thus  did  the  false  brethren  desert  Paul.  Hence,  this  is  no 
uncommon  danger,  and  it  is  not  for  us  to  despair;  but  with 
courage  to  uphold  the  true  doctrine,  in  spite  of  the  v^orld's 
condemnation  and  curse. 

Vs.  2-3.  Of  every  dean  beast  tltou  slialt  take  to  thee  seven 
Qnd  seven,  the  male  and  Ids  female;  and  of  the  beasts  that 
are  not  clean  two,  the  inale  and  his  female.  Of  the  birds  also 
of  the  heavens,  seven  and  seven,  male  and  female;  to  keep  seed 
alive  upon  the  face  of  all  the  earth. 

29.  It  is  evident  that  God  takes  pleasure  in  speaking 
to  Noah.  Hence,  he  does  not  confine  himself  to  a  single 
command,  but  repeats  the  same  things  in  the  same  words.  To 
human  reason  such  repetition  appears  to  be  absurd  talkative- 
ness, but  to  a  soul  struggling  against  despair  the  will  of  God 
cannot  be  repeated  too  often,  nor  can  too  exhaustive  instruc- 
tion be  given  relative  to  the  will  of  God.  God  recognizes 
the  state  of  a  soul  that  is  tempted,  and  hence  makes  the  same 
statements  again  and  again,  so  that  ISToah  may  learn  from 
frequent  conversations  and  conferences  that  he  is  not  only 
not  forsaken  though  the  whole  world  forsake  him,  but  that  he 
has  a  friend  and  protector  in  God  who  so  loves  him  that  he 
never  seems  to  Aveary  of  conversing  with  him.  This  is  the 
cause  of  the  statements  being  repeated.  However,  as  has 
been  explained,  God  spoke  with  Noah  not  from  heaven  but 
through   men. 

30.  In  respect  to  the  language,  this  passage  shows  that 
ha-behemah  signifies  not  only  cattle,  the  larger  animals,  but 
also  the  smaller  ones  which  were  commonly  used  for  sacrifice, 
as  sheep,  goats  and  the  like.  The  custom  of  offering  sacrifices 
was  not  first  instituted  by  Moses,  but  was  in  the  world  from 
the  beginning,  being  handed  down,  as  it  were,  by  the  patri- 
archs to  their  posterity;  as  shown  by  the  example  of  Abel, 
who  brought  of  his  first  fruits  an  offering  to  God. 


GENESIS  VII.    NOAH'S  OBEDIENCE.  221 

31.  As  to  the  remainder  of  the  passage,  we  explained  at 
the  end  of  the  sixth  chapter  how  to  harmonize  the  discrepan- 
cies apparent  in  the  fact  that  here  seven  beasts  of  each  kind 
are  ordered  to  be  taken  into  the  ark  while  only  two  of  each 
kind  are  mentioned  there.  To  repeat  is  not  necessary.  Since 
Noah  was  saved  by  a  miracle,  he  thought  that  a  seventh 
animal  should  be  added  to  the  three  pairs  of  clean  beasts 
as  a  thank-offering  to  God,  after  the  flood,  for  his  deliverance. 

V.  4.  For  yet  seven  days,  and  I  will  cause  it  to  rain  upon 
the  earth  forty  days  and  forty  nights;  and  every  living  thing 
that  I  have  made  zvill  I  destroy  from  off  the  face  of  the 
ground. 

33.  Here  you  see  God's  care  to  give  Noah  complete  assur- 
ance. He  sets  a  limit  of  seven  days,  after  which  will  follow 
a  rain  of  forty  days  and  forty  nights.  God  speaks  with  pe- 
culiar significance  when  he  says  that  it  shall  rain.  It  was  not 
a  common  rain,  but  fountains  of  the  deep  as  well  as  the  win- 
dows of  heaven  were  opened;  that  is,  not  only  did  a  great  mass 
of  rain  fall  from  heaven,  but  also  an  immense  amount  of 
water  streamed  forth  from  the  earth  itself.  And  an  immense 
amount  of  water  was  necessary  to  cover  the  highest  mountain 
tops  to  a  depth  of  fifteen  cubits.  It  was  no  ordinary  rain, 
but  the  rain  of  God's  wrath,  by  which  he  set  out  to  de- 
stroy all  life  upon  the  face  of  the  earth.  Because  the  earth 
was  depraved,  God  despoiled  it,  and  because  the  godless  peo- 
ple raged  against  the  first  and  second  tables  of  the  command- 
ments, therefore  God  also  raged  against  them,  using  heaven 
and  earth  as  his  weapons. 

33.  This  story  is  certain  proof  that  God,  though  long- 
suffering  and  patient,  will  not  allow  the  wicked  to  go  un- 
punished. As  Peter  says(  2  Pet  2,  5),  if  he  "speared  not  the 
ancient  world,"  how  much  less  will  he  spare  the  popes  or 
the  emperors  who  rage  against  his  Word?  How  much  less 
will  he  spare  us  who  blaspheme  his  name  when  our  life  is 
unworthy  of  our  calling  and  profession,  when  we  freely  and 
daily  sin  against  our  consciences?    Let  us,  then,  learn  to  fear 


222  LUTHEE  ON  SIN  AND  THE  FLOOD. 

the  Lord,  humbly  to  accept  his  AVord  and  obey  it;  otherwise 
punishment  will  overtake  also  us,  as  Peter  threatens. 

Vs.  5-10.  And  Noah  did  according  unto  all  that  Jehovah 
commanded  him.  And  Noah  was  six  hundred  years  old 
when  the  flood  of  waters  was  upon  the  earth.  And  Noah 
went  in,  and  his  sotis'  and  his  wife,  and  his  sons'  wives  with 
him,  into  the  arh,  because  of  the  waters  of  the  flood.  Of 
clean  beasts,  and  of  beasts  that  are  not  clean,  and  of  birds, 
and  of  everything  that  creepeth  upon  the  ground,  there  went 
in  two  and  two  unto  Noah  into  the  arh,  maH  \and  female, 
as  God  commanded  Noah.  And  it  came  to  pass  after  the 
seven  days,  that  the  imters  of  the  flood  were  upon  the  earth. 

34.  This  is  clear  from  what  precedes.  Noah's  faith  is 
praiseworthy  in  that  he  obeyed  the  Lord's  command  and  un- 
waveringly entered  the  ark  with  his  sons  and  their  wives. 
God  truly  could  have  saved  him  in  innumerable  other  ways; 
he  did  not  employ  tliis  seemingly  absurd  method  because  he 
knew  no  other.  To  him  who  kept  Jonah  for  three  days 
in  the  midst  of  the  sea  and  in  the  belly  of  the  whale,  what 
do  you  think  is  impossible?  But  Noah's  faith  and  obedience 
are  to  be  commended  because  he  took  no  offense  at  this  plan  of 
salvation  divinely  shown  to  him,  but  embraced  it  in  simple 
faith. 

II.    COMPLETE  DESTRUCTION  BY  FLOOD. 

*  Why  Moses  so  often  re-  overflow  the  earth  since 
peats  and  expresses  in  few  the  earth  floats  in  the  wa- 
words    what    other    writers  ter   46. 

describe   at   length    35-39.  (2)    Why    the    water   above    the 

*  Noah's  e:rief  because  of  the  earth  does  not  fall  and 
approaching-'  calamity   3S.                      overflow  the  earth   47-4.S. 

*  The  way  of  coarse  and  (3)  How  the  prophets  wonder- 
satiated    spirits    39.  ed  at  this  as  a  miracle,  but 

1.      When    did    the    flood    com-  we  in  our  day  give  it  little 

commence.  thoug-ht    49. 

a.  Some  think  it  began  in  the  b.  How     were     the     fountains 
t-     ^P^'"^    ^P'.    1      ...     ^               •  broken  up,  how  can  such  a. 

b.  Others  think  It  began  in  work  be  ascribed  to  God 
the   autumn    41.  50-51 

c.  Which    is    the    more    prob-  *     overflowing  of  the  German 
.     ^?.     *  *^-    *u-    ,       *  *t,      T  fountains    at    Halle    51. 

*  What  to  think  of  the  Jews  c.    How   were   the   windows   ot 
reckoning  the  year  has  two  heaven  opened  52. 
beginnings  44.  d)    what  is  meant  by  the  win- 

2-      ¥,°^.  the  flood  continued.  flows  of  heaven  53. 

a.    Must  distinguish  the  foun-  (2)   why  such  words  used  here 

tains     of     the     earth,     the  53 

windows  of  heaven  and  the  3.      Flood  covered  and  destroy- 

rain  45.  pA  t;he  whole  earth  54 

/?N   wu'^^®*t^'^*^  ^x"*^  ^^^  water.  4.      why   God    sent   the    deluge 

(1)  Why    the    water    does    not  54 


GENESIS  VII.    NOAH'S  OBEDIENCE. 


223 


*  Why  God  so  often  repeats 
the  same  thing  55-60. 

*  What  is  meant  b.v  Zipor  55. 

*  How  God's  wrath  as  seen 
in  the  deluge  was  very 
great  56-57. 

5.  The  deluge  was  a  terrible 
spectacle;  Noah  and  his 
sons  took  courage  from  it 
58-60. 

*  Noah's  glorious  faith  at  the 
sight  of  the  deluge  60. 

*  Noah's  long  ship  voyage; 
how   he    was   comforted    61. 

6.  How  the  world's  destruction 
harmonizes  with  God's 
promises:  how  the  promises 
to  the  Church  agree  with 
his  threatenings  62f£. 

*  God's  threatenings  and 
man's  unbelief. 

a.  Why  the  first  world  be- 
lieved not  the  threatenings 
about  the  deluge  62ff. 

b.  Why  the  Jews  believe  not 
the  .threatenings  of  the 
prophets  63. 

c.  Why  the  Papists  believed 
not  the  threats  against 
them    64. 

*  God's  Church  and  her 
maintenance. 

a.  The  world  understands  not 
how  the  church  is  main- 
tained 66. 

b.  What  it.  the  true  form  of 
the    true    Church    66. 

c.  God's  promises  not  rescind- 
ed when  rejected;  who  bear 
the  name  of  the  Churcii 
67-68. 

7.  Whether  God  fully  rescind- 
ed through  the  flood  the 
rule  over  the  earth  he  once 
gave  man  69. 


*  How  God  preserved  his 
Church  through  the  delujge 
69. 

8.      The  deluge  was  apparently 
against  God's  promise  70. 

*  God  allows  nothing  to  hin- 
der the  punishment  of  the 
impenitent  71-73. 

*  By  what  means  Papists 
adorn  themselves  and  how 
it  is  all   in   vain    72. 

*  Why  we  should  not  rely  on 
present,  temporal  things, 
but  upon  God's  Word   73. 

*  The  marks  of  a  true 
Church. 

a.  What  they  are  not  and 
what  they  are  74-76. 

b.  Papists  have  characteristics 
Holy  Scriptures  give  as 
marks  of  Antichrist  75. 

c.  Church  born  of  God's  Word 
and  is  to  be  known  by  that 
Word  76. 

d.  Rule  to  be  observed  in  the 
marks   of   the   true   Churcli 

e.  How  far  one  may  consider 
therapists  the  true  church, 
and   how   far   not    78-79 

f.  The  true  church  is  where 
the  Word  is,  although  few 
belong  to  it  and  it  has  no 
temporal  power  79. 

g.  "Whether  the  Evangelicals 
can  justly  be  accused  of 
falling  from  the  old  church 
80. 

h.  How  and  why  the  Evangel- 
ical or  Gospel  Church  is 
really  the  true  Church  81. 

*  How  Noah  retained  all  and 
remained  lord  of  the  woi  i 
although     the     deluge    de- 
stroyed  everything   81. 


II.  COMPLETE  DESTRUCTION. 

Vs.  11-12.  In  the  six  hundredth  year  of  Noah's  life,  in  the 
second  month,  on  the  seventeenth  day  of  the  month,  on  the  same 
day  were  all  the  fountains  of  the  great  deep  broken  up,  and 
the  windows  of  heaven  zuere  opened.  And  the  rain  was  upon 
the  earth   forty  days  and  forty  nights. 

35.  We  see  that  Moses  uses  a  great  many  words,  which 
results  in  tiresome  repetition.  How  often  he  mentions  the 
animals !  how  often  the  entrance  into  the  ark !  how  often 
the  sons  of  Noah  who  entered  at  the  same  time !  The  rea- 
son for  this  must  be  left  to  the  spiritually  minded;  they  alone 
know  and  see  that  the  Holy  Spirit  does  not  repeat  in  v&in. 

36.  Others,  however,  who  are  more  materially  minded  may 
think  that  Moses,  being  moved,  when  he  wrote  the  pas- 
sage, by  the  greatness  of  God's  wrath,  desired  to  enforce  its 


224  LUTHEE  ON  SIN  AND  THE  FLOOD. 

truths  by  repetition;  for  reiteration  of  statements  is  soothing 
to  troubled  minds.  Thus  did  David  repeat  his  lament  over 
his  son  Absalom,  2  Sam  18,  33.  So  viewed,  this  narrative 
shows  depth  of  feeling  and  extreme  agitation  of  mind.  This 
example  of  wrath  so  impi'esses  the  narrator  that  for  emphasis 
he  mentions  the  same  thing  again  and  again,  and  in  the  same 
words. 

37.  This  is  not  the  custom  of  poets  and  historians.  Their 
emotions  are  factitious;  they  are  diffuse  in  their  descriptions; 
they  pile  up  words  for  mere  effect.  Moses  husbands  his  words, 
but  is  emphatic  by  repetition  that  he  may  arouse  the  reader's 
attention  to  the  importance  of  the  message  and  compel  him 
to  feel  his  own  emotions  instead  of  reading  those  of  another. 

38.  Evidently  Moses  did  not  only  wish  to  convey  by  per- 
sistent repetition  the  extreme  agitation  of  his  own  mind,  but 
also  of  that  of  ISToah  himself,  who,  being  filled  with  the  Ho- 
ly Spirit,  and  burning  with  love,  necessarily  deplored  the 
calamity  when  he  saw  that  he  could  not  avert  it.  He  foresaw 
the  doom  of  the  wisest  and  most  distinguished  and  eminent 
men.  Thus  did  David  mourn  when  he  could  not  call  back 
Absalom  to  life.  So  Samuel  mourned  when  he  despaired  of 
saving   Saul. 

39.  The  text  is  not  a  mere  tautology  or  repetition.  The 
Holy  Spirit  does  not  idly  repeat  words,  as  those  superficial 
minds  believe,  which,  having  read  through  the  Bible  once, 
throw  it  aside  as  if  they  had  gathered  all  its  contents.  Yet 
these  very  repetitions  of  Moses  contain  a  statement  more 
startling  than '  any  to  be  found  in  heathen  records  —  that 
Noah  entered  the  ark  in  the  six  hundredth  year,  the  second 
month  and  the  second  day  of  his  life. 

40.  Opinions  differ  as  to  the  beginning  of  the  year.  One 
is,  that  the  year  begins  at  the  conjunction  of  the  sun  and 
the  moon  Avhich  occurs  nearest  to  the  vernal  equinox.  Thus 
this  month  is  called  the  first  by  Moses  in  Exodus.  If  the  flood 
set  in  on  the  seventeenth  day  of  the  second  month,  it  must 
have  continued  almost  to  the  end  of  April,  the  most  beauti- 
ful season  of  the  year,  when  the  earth  seemingly  gathers  new 


GENESIS  VII.    NOAH'S  OBEDIENCE.  225 

strength,  when  the  birds  sing  and  the  beasts  rejoice,  when 
tlie  world  puts  on  a  new  face,  as  it  were^  after  the  dreary 
season  of  winter.  Death  and  destruction  must  have  come 
with  added  terror  at  that  season  which  was  looked  forward 
to  as  a  harbinger  of  joy  and  the  apparent  beginning  of  a 
new  life.  This  view  is  substantiated  by  the  words  of  Christ 
in  Matthew  2-1,  38,  where  he  compares  the  last  days  of  the 
world  to  the  days  of  Noah  and  speaks  of  feasting,  marriage 
and  other  signs  of  gladness. 

41.  A  second  opinion  makes  the  year  begin  with  that 
new  moon  which  is  nearest  to  the  autumnal  equinox,  when 
all  the  harvest  has  been  gathered  from  the  fields.  Its  advo- 
cates declare  this  to  be  the  beginning  of  the  year,  because  Moses 
calls  that  month  in  which  such  new  moon  occurs,  the  end 
of  the  year.  They  call  this,  autumnal  equinox  the  beginning 
of  the  civil  year,  and  the  vernal  equinox  the  beginning  of  tlie 
holy  year.  The  Mosaic  ceremonies  and  festivals  extend  from 
the  latter  season    up  to  the  autumnal  equinox. 

42.  If  Moses  in  this  passage  is  speaking  of  the  civil  year, 
then  the  flood  occurred  in  September  or  October,  an  opinion 
I  find  Lyra  held.  It  is  true  that  fall  and  winter  are  more 
liable  to  rains,  the  signs  of  the  zodiac  pointing  to  humidity. 
Again,  as  Moses  writes  further  on,  a  dove  was  sent  forth 
in  the  tenth  month  and  brought  back  a  green  olive  branch. 
This  fact  seems  to  harmonize  with  the  view  that  the  deluge 
began  in  October. 

43.  But  I  cannot  endorse  this  argument  of  the  Jews, 
assuming  two  beginnings  of  the  year.  Wliy  not  make  four 
beginnings,  since  there  are  four  distinct  seasons  according  to 
the  equinoxes  and  solstices?  It  is  safer  to  follow  the  divine 
order,  making  April  the  first  month,  starting  with  the  new 
moon  which  is  nearest  to  vernal  equinox.  The  Jews  betray 
their  ignorance  in  speaking  of  an  autumnal  beginning  of  the 
year:  the  autumnal  equinox  is  necessarily  the  end  of  the 
year.  Moses  so  calls  it  for  the  reason  that  all  field  labors  had 
then  ceased  and  all  products  had  been  gathered  and  brought 
home. 


226  LUTHEE  ON  SIN  AND  THE  FLOOD. 

44.  Hence,  it  is  my  belief  that  the  flood  began  in  the 
spring,  when  all  minds  were  filled  with  hope  of  the  new  year. 
Such  is  the  death  of  the  wicked  that  when  they  shall  say, 
"Peace  and  safety,"  they  perish.  1  Thes  5,  3.  Nor  is  any  in- 
consistence shown  in  the  fact  that  the  green  olive  branch  is 
afterward  mentioned,  for  certain  trees  are  evergreen,  as  the 
boxwood,  fir,  pine,  cedar,  laurel,  olive,  palm  and  others. 

45.  But  what  does  Moses  mean  by  saying  that  the  foun- 
tains of  the  great  deep  burst,  and  that  the  windows  of  heaven 
were  opened?  No  such  record  is  found  in  all  pagan  litera- 
ture, although  the  heathen  searched  with  zeal  the  mysteries 
of  nature.  One  discrimination  should  be  made  as  regards  the 
abysses  of  the  earth,  the  floodgates  or  windows  of  heaven, 
and  the  rain.  Kain,  as  we  know  it,  is  a  common  phenomenon, 
while  that  of  bursting  floodgates  and  abysses  is  both  unfamiliar 
and  amazing. 

46.  Almost  all  interpreters  are  silent  on  this  point.  We 
know  from  Holy  Writ  that  God,  by  his  Word,  established 
a  dwelling-place  for  man  and  other  living  beings  on  dry  land, 
above  the  water,  contrary  to  nature;  for  it  is  opposed  to  natu- 
ral law  that  the  earth,  being  placed  in  water,  should  rise  up 
out  of  it.  If  you  cast  a  clod  into  the  water,  it  sinks  at  once. 
But  the  dry  land  stands  up  out  of  the  water  by  virtue  of  the 
Word,  which  has  set  bounds  for  the  sea,  as  Solomon  (Prov  8,  37) 
and  Job  (ch38, 11)  declare.  Unless  the  water  were  restrained 
by  the  power  of  the  Word,  with  a  bound,  as  it  were,  they 
would  overflow  and  lay  waste  everything.  Thus  is  our  life 
guarded  every  single  moment,  and  wonderfully  preserved 
by  the  Word.  We  have  an  illustration  in  partial  deluges, 
when  at  times  entire  states  or  regions  are  flooded,  proving 
that  we  should  daily  suffer  such  unpleasant  things  if  God  did 
not  take  care  of  us. 

47.  But  just  as  there  are  waters  below  us,  and  beneath 
the  earth,  so,  too,  are  there  waters  above  us,  and  beyond  the 
sky.  If  they  should  descend,  obeying  natural  law,  destruction 
would  result.  The  clouds  float  as  if  suspended  in  space.  When 
at  times  they  descend,  how  great  the  terror  they  cause!     But 


GENESIS  VII.    NOAH'S  OBEDIENCE.  227 

imagine  the  result  of  a  universal  collapse !  How  they  would 
burst,  in  obedience  to  the  law  of  their  nature,  did  they  not 
remain  in  place  above  us,  suspened,  as  it  were,  by  the  Word ! 

48.  Thus  we  are  girt  about  on  all  sides  by  water,  shielded 
only  by  a  frail  ceiling  of  unsubstantial  material  —  the  air 
that  we  breathe  —  which  bears  up  the  clouds  and  carries  that 
weight  of  water,  not  in  obedience  to  the  laws  of  nature,  but  by 
the  command  of  God,  or  by  the  power  of  the  Word. 

49.  When  the  prophets  think  of  these  things  th^ey  are 
lost  in  admiration.  It  is  contrary  to  nature  that  such  a  weight 
should  remain  in  suspension  above  the  earth.  But  we,  blind- 
ed by  daily  witnessing  of  such  wonders,  neither  observe  nor 
admire  them.  That  we  are  not  at  any  moment  overwhelmed 
by  waters  from  above  or  from  below,  we  owe  to  the  divine 
majesty  which  orders  all  things  and  preserves  all  creatures  so 
wonderfully,  and  he  ought  to  be  the  object  of  our  praise. 

50.  Startling  and  significant  are  the  words  Moses  uses  — 
the  fountains  of  the  great  deep  were  broken  up.  The  conception 
he  would  convey  is  that  they  had  been  closed  by  God's  power 
and  sealed,  as  it  were,  with  God's  seal,  as  today;  and  that 
God  did  not  open  them  with  a  key,  but  rent  them  with  vio- 
lence, so  that  the  ocean,  in  a  sudden  upheaval,  covered  every- 
thing with  water.  It  is  not  to  be  supposed  that  God  moved 
his  hand,  because  the  fountains  of  the  deep  are  said  to  have 
been  broken  up.  It  is  the  custom  of  Scripture  to  adapt  it- 
self to  our  understanding  in  the  phraseology  employed,  and 
that  under  consideration  here  denotes  that  God  gives  leave  to 
the  waters  in  that  he  no  longer  restrains  or  coerces  them  but 
suffers  them  to  rage  and  break  forth  unchecked  according 
to  their  nature.  That  is  the  reason  the  ocean  seemed  to 
swell  and  boil.  In  the  salt  works  in  our  neighborhood  there  is 
a  spring  named  after  the  Germans,  which,  if  it  is  not  pumped 
out  at  certain  times,  swells  and  overflows  with  terrific  force. 

51.  They  say  that  in  olden  times  the  town  of  Halle  was 
once  destroyed  by  a  ^dolent  overflow  of  a  spring  of  the 
kind  described.  If  a  single  spring  could  work  such  destruction 
what  would  be  the  result  of  the  uncurbed  power  of  ocean 


228  LUTHEE  ON  SIN  AND  THE  FLOOD. 

and  seas?  Thus  mankind  was  destroyed  before  they  even 
knew  their  danger.  Whither  should  they  flee  when  the  wa- 
ters poured  in  upon  them  with  such  force? 

52.  But  this  is  not  all:  the  windows  of  heaven  also  were 
opened.  Moses'  word  implies  that  to  that  time  the  windows 
were  closed  as  they  are  closed  today.  Indeed,  the  world 
thought  such  opening  impossible;  their  sins,  however,  made  it 
possible. 

53.  Moses'  use  here  of  the  word  "windows"  signifies  the 
literal  opening  of  heaven.  With  rain  as  we  know  it,  the  water 
appears  to  fall  by  drops  from  the  pores  of  the  rain-clouds, 
but  at  the  time  of  the  flood  it  came  down  with  great  force, 
not  through  pores,  but  through  windows,  like  water  poured 
from  a  vessel  with  one  movement,  or  as  when  water-skins 
burst  in  the  middle.  Moses  uses  this  figure  of  speech  for 
the  sake  of  effect,  so  that  those  occurrences  are  brought  to 
our  vision.     . 

54.  A  volume  of  water,  therefore,  swept  over  the  earth, 
from  the  sky  as  well  as  from  the  innermost  parts  of  the 
earth,  until  at  last  the  whole  earth  was  covered  with  water, 
and  the  fertile  soil,  or  the  entire  face  of  the  earth  was 
destroyed  by  the  briny  flood.  A  like  instance  occurs  nowhere 
in  any  book.  The  Holy  Scriptures  alone  teach  us  that 
these  things  were  visited  upon  the  world  sinning  in  imagined 
security,  and  that  to  this  day  the  waters  suspended  in  the 
clouds  are  restrained  only  by  the  kindness  of  God.  Other- 
wise they  would  descend  in  vast  volume,  as  in  the  flood,  ac- 
cording to  the  law  of  their  nature. 

Vs.  13-16.  In  the  selfsame  day  entered  Noah,  and  Shem, 
and  Ham,  and  Japheth,  the  sons  of  Noah,  and  Noah's  wife, 
and  three  wives  of  his  sons  ivith  them,  into  the  arh;  they, 
and  every  heast  after  its  hind,  and  all  the  cattle  after  their 
Jcind,  and  every  creeping  thing  that  creepeth  upon  the  earth 
after  its  hind,  and  every  bird  after  its  hind,  every  bird  of 
every  sort.  And,  they  ivcnt  in  unto  Noah  and  the  arh, 
two  and  two  of  all  flesh  wherein  is  the  breath  of  life.     And 


GENESIS  VII.    NOAH'S  OBEDIENCE.  229 

they    that   went   in,   went  in  male  and  female  of  all  flesh,  as 
God   commanded  him. 

55.  Here  Moses  begins  to  be  remarkably  verbose.  His 
wordiness  hurts  tender  ears  when  he  so  often  and  apparently 
without  any  use  repeats  the  same  things.  It  is  not  sufficient 
to  say  "all  birds/^  but  he  names  three  kinds  of  birds.  Of 
these,  the  term  zippor  is  usually  said  to  mean  "a  sparrow,'' 
but  this  passage  shows  clearly  that  it  is  a  generic  term,  doubt- 
less so  called  from  the  sound,  zi,  zi.  He  also  names  three  kinds 
of  beasts.  Also,  when  speaking  of  the  flood  itself,  he  is  very 
word}",  saying  that  the  waters  prevailed,  that  they  increased, 
that  they  flooded  and  covered  the  face  of  the  earth.  Finally, 
when  he  tells  of  the  effect  of  this  flood,  he  makes  similar 
repetition:  "All  flesh  expired,  died,  was  destroyed,"  etc. 

56.  But  I  said  above  (§37)  that  Moses  repeats  these  things 
contrary  to  his  style,  in  order  to  force  the  reader  to  pause  and 
more  diligently  learn  and  meditate  upon  this  great  event.  We 
cannot  fully  comprehend  the  wrath  which  destroys,  not 
man  alone,  but  all  his  possessions.  Moses  wishes  to  arouse 
hardened  and  heedless  sinners  by  such  a  consideration  of  God's 
wrath. 

57.  Hence,  these  words  are  not  idle,  as  a  shallow  and 
unspiritual  reader  might  judge.  They  rather  challenge  us 
to  fear  God,  and  call  attention  to  the  present  so  that,  sobered 
by  the  thought  of  such  wrath,  we  may  make  an  earnest 
beginning  in  the  fear  of  God,  and  cease  from  sin.  For  not 
without  many  tears  does  Moses  appear  to  have  written  this 
account !  So  utterly  is  he  with  eyes  and  mind  absorbed 
in  this  horrible  spectacle  of  wrath  that  he  cannot  but  re- 
peat the  same  statements  again  and  again.  Doubtless  he 
does  this  with  the  purpose  to  thrust  such  darts  of  divine 
fear,  so  to  speak,  into  the  souls  of  pious  readers. 

58.  It  may  be  well  to  transport  ourselves  in  thought  into 
the  time  of  the  event.  Wliat  do  you  think  would  be  our 
state  of  mind  if  we  had  been  put  into  the  ark,  if  we  had 
seen  the  waters  spreading  everywhere  with  overwhelming  force 
and  the  wretched  human  beings  perishing  without  possibility 


230  LUTIIEE  ON  SIN  AND  THE  FLOOD. 

of  help?  Let  us  remember  that  Noah  and  his  sons  were 
also  flesh  and  blood;  that  is,  they  were  men  who,  as  that 
person  in  the  comedy  (Terence,  Heaut.  1:  1,  25)  says,  thought 
nothing  human  was  foreign  to  themselves.  They  were  in 
the  ark  for  forty  days  before  it  was  lifted  off  the  earth. 
In  those  days  were  destroyed  all  the  human  beings  and 
animals  living  upon  the  earth.  This  calamity  they  saw  with 
their  own  eyes;  who  would  doubt  that  they  were  violently 
stirred  by  the  sight? 

59.  Furthermore,  the  ark  floated  upon  the  waters  for 
one  hundred  and  fifty  days,  buffeted  on  all  sides  by  the  waves 
and  winds.  There  was  no  hope  for  any  harbor,  or  for 
any  meeting  with  men.  As  exiles,  therefore,  as  vanished 
from  the  earth,  as  it  were,  they  were  driven  here  and  there 
by  currents  and  winds.  Is  it  not  a  miracle  that  those  eight 
human  beings  did  not  die  from  grief  and  fear?  Truly,  we 
are  made  of  stone  if  we  can  read  this  story  with  dry  eyes. 

60.  What  outcry,  sorrow  and  wailing  if  from  the  shore 
we  see  a  small  boat  overturned,  and  human  beings  miserably 
perishing!  Here,  however,  not  one  boat-load,  but  the  entire 
world  of  men  perish  in  the  waters;  a  world  composed  not  only 
of  grown  persons,  but  also  babes;  not  only  of  criminal  and 
wicked  ones,  but  also  simple-hearted  matrons  and  virgins. 
They  all  perished.  Let  us  believe  that  Moses  told  the  tale  of 
this  calamity  with  such  redundancy  of  words  in  order  that 
we  might  be  impelled  to  give  earnest  attention  to  this  im- 
portant event.  Noah's  faith  was  truly  of  a  rare  kind,  since 
he  consoled  himself  and  his  family  with  the  hope  of  promised 
seed  and  dwelt  more  upon  this  promise  than  the  destruction 
of  all  the  rest  of  the  world. 

'Vs.  16-24.  And  Jehovah  shut  him  in.  And  the  flood  was 
forty  days  upon  the  earth;  and  the  waters  increased,  and 
hare  up  the  ark,  and  it  zms  lifted  up  above  the  earth.  And 
the  waters  prevailed,  and  increased  greatly  upon  the  earth; 
and  the  ark  went  upon  the  face  of  the  waters.  And  the 
waters  prevailed  exceedingly  upon  the  earth;  and  all  the 
high  mountains  that  were  under  the  whole  heaven  were 
covered.     Fifteen  cubits  upzvard  did  the  waters  prevail;  and 


GENESIS  VII.    NOAH'S  OBEDIENCE.  231 

the  mountains  were  covered.  And  all  flesh  died  that  moved 
upon  the  earth,  both  birds,  and  cattle,  and  beasts,  and 
every  creeping  thing  that  creepeth  upon  the  earth,  and  every 
man:  all,  in  whose  nostrils  was  the  breath  of  the  spirit  of  life, 
of  all  that  was  on  the  dry  land,  died.  And  every  living 
thing  was  destroyed  that  ivas  upon  the  face  of  the  ground, 
both  man,  and  cattle,  and  creeping  things,  and  birds  of 
the  heavens;  and  they  were  destroyed  from  the  earth :  and 
Noah  only  was  left,  and  they  that  were  with  him  in  the  ark.  And 
the  waters  prevailed  upon  the  earth  a  hundred  and  fifty 
days. 

61.  For  forty  days  the  ark  stood  in  some  plain.  By  that 
time  the  waters  had  risen  to  such  an  extent  that  they  lifted 
the  ark,  which  then  floated  for  one  hundred  and  fifty  days. 
A  long  sea  voyage  indeed,  and  one  of  great  mourning  and 
tears.  Yet  the  occupants  upheld  themselves  by  faith,  not 
doubting  the  kindness  of  God  toward  them.  They  heui  ex- 
perienced his  goodness  when  building  the  ark,  when  pre- 
paring the  food,  when  getting  ready  other  things  needful 
for  this  occasion,  and  finally  when  the  Lord  closed  the  ark 
after  the  flood  came  in  its  power. 

62.  The  question  arises,  how  can  Grod  be  trutliful  here? 
He  had  set  man  as  master  over  the  earth  to  cultivate  and 
rule  it.  God  did  not  create  the  earth  to  lie  waste,  but  to 
be  inhabited  and  give  its  fruits  to  men.  How  can  we  rec- 
oncile such  purpose  of  the  creator  with  the  fact  that  he 
destroyed  all  mankind  except  eight  souls?  I  have  no  doubt 
that  this  argument  influenced  the  descendants  of  Cain  as 
well  as  the  wicked  posterity  of  the  righteous  generation  not 
to  believe  Noah  when  he  proclaimed  the  flood.  How  can 
we  harmonize  God's  promise  to  Adam  and  Eve,  "You  shall 
rule  the  earth,"  and  his  words  here  to  Noah  ,"The  water  shall 
overpower  all  men,  and  destroy  them  all."  So  the  unbelievers 
decided  that  Noah's  preaching  was  wicked  and  heretical. 

63.  In  like  manner  the  books  of  the  prophets  bear  witness 
that  the  threats  of  the  Ass}Tian  and  Babylonish  captivity  were 
not  believed  by  the  priests  and  kings,  who  knew  this  grand 
promise:  "This  is  my  resting-place  forever:  here  will  I  dwell; 


232  LUTHEE  ON  SIN  AND  THE  FLOOD. 

for  I  have  desired  it/'  Ps  132^  li;  and  that  other,  by  Isaiah: 
"Here  is  my  fire,  and  my  hearth-stone/'  Is  31,  9.  To  them 
it  was  incredible  that  either  the  State  or  the  temple  should 
be  overthrown  by  the  gentiles.  And  the  Jews,  miserable 
outcast  though  they  be,  even  to  this  day  hold  fast  the 
promise  that  they  are  God's  people  and  heirs  of  the  promises 
given  Abraham  and  the  fathers. 

64.  Thus  is  the  pope  puffed  up  with  the  promises  given 
to  the  Church:  "I  am  with  you  unto  the  end  of  the  world," 
Mt  28,  20;  "I  will  not  leave  you  desolate,"  Jn  14,  18;  "I  made 
supplication  for  thee,  that  thy  faith  fail  not,"  Lk  22,  32; 
and  others.  Though  he  sees  and  feels  the  wrath  of  God, 
yet,  caught  in  these  promises,  he  dreams,  and  likewise  his 
followers,  that  his  throne  and  power  are  secure.  Hence  the 
Papists  blatantly  use  the  name  of  the  Church  to  ovenvhelm 
us,  promising  themselves  the  utmost  success,  as  if  they 
could  force  God  to  establish  the  Church  according  to  their 
dreams  and  desires. 

65.  Fitly,  then,  do  we  here  raise  the  question  how  the 
flood,  by  which  all  mankind  perished,  agrees  with  the  will  of 
God,  who  created  human  nature  and  gave  it  the  promise  and 
endowment  of  dominion.  The  answer  to  this  question  will 
likewise  settle  the  one  concerning  the  Church.  It  is  this: 
God  remains  truthful,  preserving,  ruling  and  governing  his 
Church  though  in  a  manner  transcending  the  observation 
and  understanding  of  the  world.  He  permits  the  Eoman 
pontiff  and  his  adherents  to  think  that  the  pope  is  the 
Church.  He  suffers  him  to  feel  secure  and  to  enjoy  his 
dignity  and  title.  But  in  fact  God  has  excommunicated  the 
pontiff,  because  he  rejects  the  Word  and  establishes  idolatrous 
worship. 

66.  On  the  other  hand,  God  has  chosen  for  himself  an- 
other Church,  which  embraces  tlie  Word  and  flees  idolatry, 
a  Church  so  oppressed  and  shamefully  afflicted  that  it  is  not 
considered  a  Church  but  a  band  of  heretics  and  the  devil's 
school.  Thus  Paul  writes  to  the  Eomans  (ch.  2,  17)  that  the 
Jews  do  not  fear  God  yet  they  glory  in  the  Law  and  in 
God,   at  the   same  time   denying,  blaspheming  and  offending 


GENESIS  VIT.    NOAH'S  OBEDIENCE.  233 

God.  And  while  the  Jews,  who  take  pride  in  being  God's 
people,  are  doing  this,  God  prepares  for  liimself  a  Church 
from  the  gentiles,  who  truly  glory  in  God  and  embrace  his 
Word. 

67.  But  who  should  dare  to  accuse  God  of  untruthfulness 
because  he  preserves  the  Church  in  a  manner  unknown  and 
undesired  by  man?  Of  similar  nature  were  the  promises 
concerning  the  preservation  of  Jerusalem  and  the  temple.  These 
promises  were  not  violated  when  that  city  and  temple 
were  laid  waste  by  the  Babylonians.  For  God  established 
another  Jerusalem  and  another  temple  in  the  Spirit  and  by 
the  Word;  Jeremiah  promised  (Jer  39,  10-11)  that  the  peo- 
ple should  return  after  seventy  years  and  that  then  both 
the  temple  and  the  nation  should  be  re-established. 

68.  As  regards  the  Jews,  these  were  destroyed  at  that 
time,  but  not  as  regards  God  who  had  promised  in  his  Word 
that  they  should  be  rebuilt.  The  Jews  argue  correctly  that 
God  will  not  desert  the  nation  and  temple;  but  God  keeps 
his  promise  in  a  way  foreign  to  the  thought  of  the  Jews, 
who  believed  that  the  nation  would  not  be  destroyed  be- 
cause the  promise  said:  "This  is  my  resting-place  forever." 
God  permitted  destruction  in  order  to  punish  the  sins  of 
his  people,  and  yet  he  preserved  and  protected  the  Church 
when  the  pious  were  brought  back  by  Cyrus  and  built  the 
temple. 

69.  In  like  manner,  dominion  over  the  world  was  given  to 
man  in  the  beginning  of  creation.  This  is  taken  away  in 
the  flood,  not  forever,  but  for  a  time,  and  that  not  al- 
together. Though  the  greater  part  of  the  world  perishes, 
yet  man  retains  his  mastery;  and  this  mastery  is  preserved 
to  mankind,  not  as  represented  by  a  multitude,  as  the  world 
desired  and  believed,  but  by  a  few  persons — eight  souls — a 
thing  which  seemed  incredible  to  the  world. 

70.  Hence  God  did  not  lie;  he  kept  his  promise,  but 
not  as  the  world  would  have  had  it.  He  destroyed  the  sin- 
ners and  saved  the  righteous  few,  which,  like  a  seed,  he 
thereafter    multiplied    in    many    ways. 

71.  The  Papists  should  keep  before  their  eyes  this  judg- 


234  LUTHEE  ON  SIN  AND  THE  FLOOD. 

ment  of  God.  It  teaches  that  neither  numbers  nor  power 
nor  his  own  promise  is  allowed  to  prevent  him  from 
punishing  the  impenitent.  Otherwise  he  would  have  spared 
the  first  world  and  the  offspring  of  the  patriarchs  to  whom 
he  had  granted  dominion  over  the  earth.  Now  he  destroys  all 
and  saves  only  eight. 

72.  Is  it  wonderful,  then,  that  he  deals  with  the  Papists 
in.  the  same  way?  Though  they  boast  of  rank,  dignity, 
numbers,  and  power,  yet,  because  they  trample  the  Word  of 
God  under  foot  and  rage  against  it,  God  will  cast  them  away, 
choosing  for  himself  another  Church,  wliich  will  humbly  obey 
the  Word  and  accept  with  open  arms  the  gifts  of  Christ 
which  the  pope's  Church,  trusting  in  its  own  merits,  haught- 
ily spurns. 

73.  Therefore  none  should  trust  in  the  good  things  of 
present  possession,  though  they  be  promised  by  the  divine 
Word.  We  must  look  to  the  Word  itself  and  trust  in  it 
alone.  Those  who  set  the  Word  aside  and  put  their  trust 
in  present  things,  will  not  go  unscathed  in  their  fall  from 
faith,  however  much  they  may  boast  of  power  and  num- 
bers. This  truth  is  shown  by  the  flood,  by  the  captivity  of 
the  Jews  and  their  present  misfortune,  and  by  the  seven 
thousand  men  in  the  kingdom  of  Israel. 

74.  The  proof  is  sufficiently  strong,  that  great  numbers 
do  not  make  a  Church.  Nor  must  we  trust  in  holiness  of 
origin,  in  forefathers,  or  in  the  gifts  of  God  which  we  enjoy. 
We  must  look  to  the  Word  alone  and  judge  thereby.  Those 
alone  who  truly  embrace  the  Word  will  be  as  immovable 
forever  as  Mount  Zion.  They  may  be  few  in  number  and 
thoroughly  despised  by  the  world,  as  were  Noah  and  his 
children.  But  God,  through  these  few,  preserved  to  man 
the  truth  of  that  promised  mastery  when  he  had  not  even 
room  to  set   his   foot  upon  the  earth. 

75.  Our  enemies,  setting  aside  the  Word,  make  much  of 
number,  outward  appearance,  and  persons.  But  the  apostles 
foretold  that  the  Antichrist  will  be  a  respecter  of  persons, 
that  will  rely  upon  numbers  and  ancient  origin,  that  he 
will  hate  the  Word  and  corrupt  God's  promises  and  that  he 


GENESIS  VII.    NOAH'S  OBEDIENCE.  235 

will  kill  those  who  cling  to  the  Word.     Shall  we,  then,  con- 
sider such  people  to  be  the  Church? 

76.  The  Church  is  a  daughter  bom  from  the  Word,  not 
the  mother  of  the  Word.  Therefore,  whoever  loses  the  Word 
and  looks  to  men  instead,  ceases  to  be  the  Church  and 
lapses  into  utter  blindness;  nor  will  either  great  numbers 
or  power  avail.  They  who  keep  the  word,  as  did  Noah  and 
his  family,  are  the  Church,  though  they  be  few  in  number, 
even  but  eight  souls.  The  Papists  at  this  time  surpass  us 
in  numbers  and  rank;  we  not  only  are  cursed,  but  suffer 
many  things.  But  we  must  endure  until  the  Judgment, 
when  God  will  reveal  that  we  are  his  Church,  and  the 
Papists  the  church  of  Satan. 

77.  So,  then,  we  must  observe  that  rule  in  1  Sam  16,  7, 
where  the  Lord  says  to  Samuel:  '%/ook  not  on  his  counte- 
nance, or  on  the  height  of  his  stature;  because  I  have 
lejected  him:  for  Jehovah  seeth  not  as  man  seeth;  for  man 
looketh  on  the  outward  appearance,  but  Jehovah  looketh  on 
the  heart." 

78.  Let  us  not,  therefore,  give  heed  to  the  greatness 
and  might  of  the  pope,  who  boasts  that  he  is  the  Church, 
proclaiming  the  apostolic  succession  and  the  majesty  of  his 
person.  Let  us  look  to  the  Word.  If  the  pope  embraces  it, 
let  us  judge  him  to  be  the  Church ;  but  if  he  does  violence 
to  it,  let  us  judge  him  to  be  the  slave  of  Satan. 

79.  Paul  says  (1  Cor  2,  15)  that  the  spiritual  person 
judgeth  all  things.  If  I  were  the  only  one  on  the  face 
of  the  earth  to  keep  the  Word,  I  should  be  the  Church,  and 
rightfully  pass  judgment  upon  all  the  rest  of  the  world 
that  they  were  not  the  Church.  Our  enemies  have  the 
office  without  the  Word,  and  really  have  nothing.  We, 
on  the  other  hand,  have  the  Word,  though  we  have  nothing; 
yet  we  have  everything  through  the  Word.  Therefore,  either 
let  the  pope,  the  cardinals  and  the  bishops  come  over  to 
our  side,  or  let  them  cease  to  boast  that  they  are  the  Church, 
which  they  cannot  be  without  the  Word,  since  it  is  begotten 
only  by  the  Word. 

80.  We    bear    a    great    load    of   hatred,   being   accused   of 


236  LUTHER  ON  SIN  AND  THE  FLOOD. 

having  deserted  the  ancient  Church.  The  Papists,  on  the 
other  hand,  boast  that  they  liave  remained  true  to  the 
Church,  and  they  want  to  leave  everything  to  the  judgment 
of  the  Church.  But  we  are  accused  falsely.  To  speak  the 
truth,  we  must  say  that  we  departed  from  the  Word  when 
we  were  still  in  their  Church  and  now  we  have  returned 
to  the  Word  and  have  ceased  to  be  apostates  from  the  Word. 

81.  Therefore  though  in  their  judgment  they  rob  us 
of  the  title  of  the  Church,  still  we  retain  the  Word,  and 
through  the  Word  we  have  all  ornaments  of  the  true  Church. 
For  whoever  has  the  Creator  of  all,  must  needs  also  possess 
the  creatures  themselves.  In  this  sense  Noah  remained 
master  of  the  world,  though  the  waters  prevailed,  and  the 
earth  perished.  Though  he  lost  his  property,  yet,  because 
he  retained  the  Word  by  wliich  everything  was  created, 
it  may  truly  be  said  he  retained  everything. 


CHAPTER  VIII. 


I,    XOAH'S  CONDITION  IN  THE  AKK;  THE  WATERS  ABATE. 


.   NOAH'S  CONDITION  IN  THE 
ARK. 

1.  How  Noah  and  his  family 
anxiously  waited  for  God's 
promise,  and  lived  in  faith, 
which   is  a  hard   life   1-3. 

2.  He  had  a  hard  time  in  the 
ark.  What  sustained  him 
2-4. 

3.  How  he  suffered  in  two 
ways  5. 

*  Whether  God  can  forget 
his  saints  6. 

*  Severest  temptations  are 
when  man  thinks  he  is  for- 
saken by  God  7. 

I.  Noah's  condition  became 
more  miserable  because  of 
his  family's  distress  S-10. 

).  Noah  and  family  with  dif- 
ficulty overcame  their 
temptation  11. 

*  Christians  need  steadfast- 
ness  12. 

*  Why  God  for  a  time  con- 
ceals himself  from  his 
faithful   ones    13. 

*  Temptations  severe  when 
saints  imagine  God  has  for" 
saken  them   14. 

THE   WATERS   ABATE. 
..    The  time  the  waters  abated 

15. 
!.      How    the    wind    blew    upon 

the  earth  and  dried  it.   16- 

17. 
!.      The  abating  of  the  waters 


was   a   sign    by    which    Go;: 
comforted  Noah  I8. 

*  Noah's  Ark. 

a.  When  it  began  to  float, 
how  long  it  floated  ami 
when   it  rested   19. 

b.  On  what  mountain  did  it 
rest  20. 

c.  What  to  think  of  Josephus' 
testimony    21. 

4.  When  the  mountain  tops 
first  seen  22. 

5.  How  Noah  learned  the  del- 
uge had  ceased. 

a.  Why  Noah  sent  forth  the 
raven,  and  how  the  error 
arose  the  raven  never  re- 
turned 23-24. 

*  The  Jews'  unclean  thoughts 
of  the  raven   24. 

b.  Noah  sent  forth  a  dove,  and 
if  at  the  same  time  wu- 
the  raven  25. 

c.  Noah  sent  out  a  second 
dove,  which  assured  him 
that  the  flood  had  ceasetl 
26. 

(1)  Dove  returned  with  an 
olive  leaf  26. 

(2)  Whether   it   did   this    of   its 
own  impulse,  and  what  ' 
thereby  wished   to   indicate 
27-28 

(3)  The  jews'  ideas  on  where 
the  dove  got  the  olive  leaf 
27. 

(4)  Why  an  olive  leaf  28. 

6.  How  long  Noah  and  familj^ 
were  in  the  ark  29. 


I.  NOAH  IN  ARK— FLOOD  ABATES. 

V.  la.  And  God  remembered  Noah,  and  all  the  beasts, 
and  all  the  cattle  that  were  ivith  him  in  the  arh. 

1.  When  that  horrible  wrath  had  exhausted  itself,  and 
all  flesh  with  the  earth  had  been  destro3^ed,  the  promise  made 
by  Grod  to  Noah  and  his  sons,  that  they  were  to  be  the  seed 
of  the  human  race,  began  to  be  realized.  No  doubt  this 
promise  was  to  them  an  object  of  eager  expectation.  No 
life  is  so  hedged  about  with  difficulties  as  that  of  faith. 
This  was  the  life  lived  by  Noah  and  his  sons,  whom  we  see 


238  LUTHEE  ON  SIN  AND  THE  TLOOD. 

absolutely  depending  upon  the  heavens  for  support.  The 
earth  was  covered  with  water.  Bottom  on  which  to  stand 
there  v^^as  none.  It  was  the  word  of  promise  that  upheld 
them,  as  they  drifted  in  this  welter  of  waters. 

2.  When  the  flesh  is  free  from  danger,  it  holds  faith 
in  contempt,  as  the  claims  of  the  Papists  show.  It  loves 
showy  and  toilsome  tasks;  in  these  it  sweats.  But  behold 
Noah,  on  all  sides  surrounded  by  waters,  yet  not  over- 
whelmed! Surely  it  is  not  works  that  sustain  him  but 
faith  in  God's  mercy  extended  through  the  word  of  promise. 

3.  The  difficulty  besetting  Noah  is  hinted  at  in  the 
words:  "God  remembered."  Moses  thus  intimates  that  Noah 
had  been  tossed  on  the  water  so  long  that  God  seemed  to 
have  forgotten  him  altogether.  They  who  pass  through  such 
a  mental  strain,  when  the  rays  of  divine  grace  are  gone  and 
they  sit  in  darkness  or  are  forgotten  by  God,  find  by  ex- 
perience that  it  is  far  more  difficult  to  live  in  the  Word  or 
by  faith  alone  than  to  be  a  hermit  or  a  Carthusian  monk. 

4.  Hence,  it  is  not  a  meaningless  expression  when  the 
Holy  Spirit  says  that  "God  remembered  Noah."  He  means 
that  from  the  day  Noah  entered  the  ark,  no  word  was 
spoken,  nothing  was  revealed  to  him;  that  he  saw  no  ray  of 
divine  grace  shining,  but  merely  clung  to  the  promise  which 
he  had  accepted,  while  in  the  meantime  the  waters  and 
waves  raged  as  if  God  had  certainly  forgotten.  The  same 
danger  beset  his  children  and  also  the  cattle  and  all  the 
other  animals  throughout  the  one  hundred  and  fifty  days  they 
were  in  the  ark.  And  though  the  holy  seed  by  the  aid  of  the 
conquering  Spirit  overcame  those  difficulties,  the  victory  was 
not  won  without  vexation  of  the  flesh,  tears  and  stupendous 
fear,  felt,  in  my  opinion,  even  by  the  brutes. 

5.  Thus  a  twofold  danger  beset  them.  The  universal 
flood  which  swallowed  up  all  mankind  could  not  vanish 
without  stupendous  grief  to  the  righteous,  particularly  as 
they  saw  themselves  reduced  to  so  small  a  number.  Further, 
it  was  a  serious  matter  to  be  buffeted  by  the  water^s 
for  almost  half  a  year  without  any  consolation  from  God. 

6.  The  cxpresion  used  by  Moses,  "God  remembered  Noah," 


GENESIS  VIII.  FLOOD  ABATES.  239 

must  not  be  short  of  its  meaning  by  calling  it  a  rhetorical 
figure,  signifying  that  God  acted  after  the  manner  of  one 
who  had  forgotten  Noah,  whereas  God  cannot  in  truth  for- 
get his  saints.  A  mere  master  of  rhetoric,  indeed,  does 
not  know  what  it  means  to  live  in  such  a  state  as  to  feel 
that  God  has  forgotten  him.  Only  the  most  perfect  saints 
understand  that,  and  can  in  faith  bear,  so  to  speak,  a  God 
who  forgets.  Therefore  the  Psalms  and  all  the  Scriptures 
are  filled  with  complaints  of  this  nature,  in  which  God  is 
called  upon  to  arise,  to  open  his  eyes,  to  hear,  to  awaken. 

7.  Monks  possessed  of  a  higher  degree  of  experience, 
at  times  underwent  this  temptation  and  called  it  a  suspen- 
sion of  grace.  The  latter  may  be  experienced  also  in  tempta- 
tions of  a  slighter  nature.  The  flame  of  lust  found  in 
young  people  is  altogether  unbearable  unless  it  is  held  in  check 
by  the  Word  of  God  and  the  Holy  Spirit.  Similarly,  at  a 
more  mature  age,  impatience  and  the  desire  for  revenge  can 
nowise  be  overcome  unless  God  tears  them  from  the  soul. 
How  much  more  liable  is  the  soul  to  fall  into  the  darlcness 
of  despair,  or  into  ensnaring  predestinarian  tenets,  when  more 
severe  temptations  beset  us  and  the  suspension  of  grace  is  felt. 

8.  Hence  this  expression  is  not  to  be  passed  by  as  a  mere 
rhetorical  ornament,  according  to  the  interpretation  of  the 
rabbis.  It  is  intended  rather  to  portray  the  state  of  soul 
which  feels  despair  coming  on  amid  unutterable  groanings 
of  heart,  with  just  a  spark  of  faith  left  to  wrest  victory 
from  the  flesh.  In  the  same  way  that  Paul  suffered  from 
Satan's  messenger,  we  may  believe  that  Noah  felt  himself 
stabbed  in  the  heart,  and  that  he  often  argued  thus  within 
himself:  Dost  thou  believe  that  thou  alone  art  so  beloved 
of  God?  Dost  thou  believe  that  thou  will  be  kept  safe  to 
the  end,  when  waters  are  boundless,  and  tliose  immense 
clouds  seem  to  be  inexhaustible? 

9.  When,  then,  such  broodings  found  their  way  also  into 
the  weak  souls  of  the  women,  what  cries,  wails  and  tears 
may  we  surmise  to  have  been  the  result?  Almost  overcome 
by  sadness  and  grief,  he  was  forced  to  lift  up  and  comfort 
those  with  the  cheer  his  own  heart  did  not  feel. 


240  '  LUTHER  ON  SIN  AND  THE  FLOOD. 

10.  It  waS;,  therefore,  no  jest  or  frolic  for  them  to  live 
so  long  locked  up  within  the  ark,  to  see  the  endless  down- 
pour of  rain  and  to  be  carried  to  and  fro  floating  upon 
the  waves.  This  was  the  experience  of  having  been  forgot- 
ten by  God  which  Moses  implies  when  he  says  that  God 
at   last   remembered   Noah   and   his   sons. 

11.  Though  the  occupants  of  the  ark  overcame  this 
feeling  by  faith,  they  did  not  do  so  without  great  vexation 
of  the  flesh;  just  as  a  young  man  who  leads  a  chaste  life 
overcomes  lust,  but  surely  not  without  the  greatest  vexation 
and  trouble.  In  this  instance,  where  the  trial  was  greater, 
where  all  evidence  was  at  variance  with  the  fact  that  God 
was  gracious  and  mindful  of  them,  they  indeed  triumphed, 
but  not  without  fearful  tribulation.  For  the  flesh,  weak  in 
itself,  can  bear  nothing  less  patiently  than  the  thought  of 
a  God  who  has  forgotten.  Human  nature  is  prone  to  be 
puffed  up  and  haughty  when  God  remembers  it,  when  he 
vouchsafes  success  and  favor.  It  is  a  wonder,  then,  that  we 
become  broken  in  spirit  and  desperate  when  God  seems  to 
have  cast  us  away  and  everything  goes  against  us? 

12.  Let  us  remember  that  this  story  sets  before  us  an 
example  of  faith,  of  endurance,  and  of  patience,  to  the  end 
that,  having  the  divine  promise,  we  should  not  only  learn  to 
believe  it,  but  should  also  consider  that  we  are  in  need  of 
endurance.  Endurance  is  not  maintained  without  a  great 
struggle,  and  Christ  calls  upon  us,  in  the  New  Testament, 
to  acquire  it  when  he  says:  "He  that  endureth  to  the  end, 
the  same  shall  be  saved,"  Mt  34,  13. 

13.  This  is  the  reason  why  God  hides  for  a  time,  as  it 
were,  seeming  to  have  forgotten  us,  suspending  his  grace,  as 
they  say  in  the  schools.  As  in  this  temptation  not  only  the 
spirit  but  also  the  flesh  is  afflicted,  so  afterward,  when  he 
again  begins  to  remember  us,  the  perception  of  grace  which 
during  the  trial  was  evident  only  to  the  spirit  and  most 
faintly  at  that,  is  extended  to  the  flesh  also. 

14.  Hence,  the  word  "remembered"  indicates  that  great 
sadness  beset  both  man  and  beast  during  the  entire  time  of 
the  flood.     It  must  have  been  by  dint  of  great  patience  and 


GENESIS  VIII.  FLOOD  ABATES.  241 

extraordinary  courage  that  JSToah  and  the  others  bore  this 
lapse  from  God's  memory,  which  is  simply  unbearable  to  the 
flesh  without  the  spirit  even  in  slight  trials.  True,  God  al- 
ways remembers  his  own,  even  when  he  seems  to  have  for- 
saken them;  but  Moses  indicates  that  he  remembered  his  peo- 
ple here  in  a  visible  way,  by  a  sign,  and  by  openly  fulfilling 
what  he  had  previously  promised  through  the  Word  and  the 
Spirit.     This  is  the  most  important  passage  in  this  chapter. 

B.  Waters  Abate. 

Vs.  lb-3.  And  God  made  a  wind  to  pass  over  the  earth, 
and  the  waters  assuaged;  the  fountains  also  of  the  deep  and 
the  windows  of  heaven  zuere  stopped,  and  the  rain  from  heav- 
en was  restrained;  and  the  waters  returned  from  off  thd 
earth  continually/;  and  after  the  end  of  a  hundred  and  fifty 
days  the  tvaters  decreased,  v 

15.  Moses  said  above  (ch  7,  11-12)  that  the  deluge  raged 
in  three  different  ways;  for  not  only  were  the  fountains  of  the 
great  deep  broken  up  and  the  windows  of  heaven  opened, 
but  also  the  rain  descended.  When  these  forces  ceased  on 
the  one  hundred  and  fiftieth  day,  quiet  was  once  more  in 
evidence  and  the  fact  that  God  remembered,  and  Noah  with 
his  sons  and  their  wives,  as  also  the  animals,  was  refreshed 
after  terror  so  great  and  continuous.  If  a  storm  of  two  daj's 
duration  causes  seafarers  to  despair,  how  much  more  distress- 
ing was  that  tossing  about  for  half  a  year ! 

16.  The  question  here  arises,  how  the  wind  was  made  to 
pass  over  the  earth,  which  as  yet  was  entirely  covered  with 
water.  It  is  nothing  new  that  winds  have  the  power  to  dry, 
especially  those  from  the  east,  called  by  our  countrymen 
'Tiohle  winde,"  and  by  Virgil  "parching  winds,"  from  the 
drouth  which  they  bring  upon  the  earth.  These  are  mentioned 
also  by  Hosea  13,15.  The  explanation,  accordingly,  is  simple. 
Moses  says  that  the  wind  was  made  to  pass  over  the  earth,  that 
is,  over  the  surface  of  the  waters,  for  such  a  length  of  time 
that  at  last,  the  waters  being  dried  up,  the  earth  again  ap- 
peared. So,  in  Exodus,  a  burning  wind  is  said  to  have  dried 
up  the  Eed   Sea.     Now,   God  might  have  accomplished  this 


242  LUTHER  ON  SIN  AND  THE  FLOOD. 

without  any  wind,  yet  he  habitually  employs  a  natural  means 
"to  attain  his  pui'poses. 

17.  Up  to  this  time  Noah  had  lived  in  darkness,  seeing 
nothing  but  the  waters  rolling  and  raging  in  a  terrifying 
volume.  Xow  the  delicious  light  of  the  sun  bursts  forth  once 
more,  and  the  winds  cease  to  roar  from  all  points  of  the  com- 
pass. Only  the  east  wind,  calculated  to  reduce  the  waters, 
is  blowing,  and  gradually  it  takes  away  the  stagnant 
flood.  Other  means  also  are  effective;  the  ocean  no  longer 
hurls  its  waves  upon  the  land,  but  takes  back  the  waters 
which  it  had  spewed  forth,  and  the  floodgates  of  heaven 
are  closed  up. 

18.  These  are  outward  and  tangible  signs  by  which  God 
consoles  Noah,  showing  him  that  he  had  not  forgotten,  but 
remembered  him.  This  is  a  practical  and  needed  lesson 
also  for  us.  "When  in  the  midst  of  dangers  we  may  with 
certainty  look  for  God's  help,  who  does  not  desert  us  if  we 
continue  in  faith,  looking  forward  to  the  fulfilment  of 
God's  promises. 

V.  4.  And  the  arJc  rested  in  the  seventh  month,  on  the 
seventeenth  day  of  the  month,  upon  the  mountains  of  Ararat. 

19.  The  waters  increased  for  forty  days,  until  the  ark  was 
lifted  from  the  earth.  Then  for  one  hundred  and  fifty 
days  it  floated  upon  the  waters,  driven  by  the  winds  and  the 
waves,  without  a  sign  of  God's  remembrance.  At  length  the 
waters  began  to  decrease,  and  the  ark  rested. 

20.  The  point  of  dispute  among  the  Jews  here  is  the 
number  of  months.  But  why  waste  any  more  time  upon  im- 
material matters,'  particularly  as  we  see  that  the  suggestions  of 
the  rabbis  are  not  at  all  wise?  It  is  more  to  the  purpose  for 
us  to  inquire  wliere  the  mountains  of  Ararat  are  to  be 
found.  It  is  generally  believed  that  they  are  mountains  of 
Armenia,  close  by  the  highest  ranges  of  Asia  Minor,  the 
Caucasus  and  the  Taurus.  But  it  appears  to  me  that  more 
likely  the  higliest  of  all  mountains  is  meant,  the  Imaus  (Him- 
alaya), which  divides  India.  Compared  to  this  range,  other 
moutains  are  no  more  than  warts.  That  the  ark  rested 
iipon  the  highest  mountain  is  substantiated  by  the  fact  that 


GENESIS  VIII.  FLOOD  ABATES.  243 

the  waters  continued  to  fall  for  three  whole  months  before 
such  smaller  ranges  as  Lebanon,  Taurus,  and  Caucasus  were 
uncovered,  which  are,  as  it  were,  the  feet  or  roots  of  the 
Himalaya,  just  as  the  mountains  of  Greece  may  be  called 
branches  of  the  Alps  extending  up  to  our  Hercinian  Forest 
(Harz).  To  anyone  who  surveys  them  with  care  the  mountains 
seem  to  be  wonderfully  related  and  united. 

21.  Josephus  has  wonderful  things  to  tell  about  the  moun- 
tains of  Armenia,  and  he  records  that  during  his  time  re- 
mains of  the  ark  were  discovered  there.  But  I  suppose  no- 
body will  judge  me  to  be  a  heretic  if  I  occasionally  doubt 
the  reliability  of  his  statements. 

V.  5.  And  the  waters  decreased  continually  until  the 
tenth  month :  in  the  tenth  month,  on  the  first  day  of  the 
month,  were  the  tops  of  the  mountains  seen. 

22.  Moses  said  before  that  by  the  seventh  month  the 
waters  had  fallen  so  far  that  the  ark  rested  upon  Ararat.  In 
the  third  month  thereafter,  the  tops  of  the  lower  mountains 
began  to  appear,  so  that  Noah,  looking  down  from  the 
mountains  of  Ararat  as  if  from  a  w^atchtower,  saw  also  the 
peaks  of  the  other  mountains,  of  the  Taurus  in  Asia,  the 
Lebanon  in  Syria,  and  the  like.  All  these  were  signs  of 
God's  remembrance. 

Vs.  6-7.  And  it  came  to  pass  at  the  end  of  forty  days, 
that  Noah  opened  the  window  of  the  arlc  which  he  had  made: 
and  he  sent  forth  a  raven,  and  it  went  forth  to  and  fro,  until 
the  waters  were  dried  up  from  off  the  earth. 

23.  So  far  the  history;  the  allegorical  significance  we  shall 
discuss  at  its  proper  place.  The  carelesness  of  a  translator 
has  caused  a  dispute  upon  this  part  of  the  story.  The  Hebrew 
text  does  not  say  that  the  raven  did  not  return,  as  Jerome 
translated;  hence  there  was  no  need  to  invent  a  reason  why  he 
did  not  return — because  he  found  dead  bodies  lying  about  every- 
where.   They  claim  that  abundance  of  food  prevented  him. 

24.  On  the  contrary,  Moses  says  that  the  raven  which 
had  been  sent  forth,  returned;  although  he  did  not  permit 
himself  to  be  again  imprisoned  in  the  ark  as  the  dove  did. 
Moses   implies   that  IsToah   sent  forth  the  raven,  to  find   out 


244  LUTHER  ON  SIN  AND  THE  FLOOD. 

vv]] ether  animals  could,  by  that  tune  find  dry  land  and  food. 
The  raven,  however,  did  not  faithfully  carry  out  his  mission, 
but  rejoicing  to  be  set  free  from  his  prison,  he  flew  to  and 
fro,  and  paying  no  attention  to  Noah,  he  enjoyed  the  free 
sky.  The  swinish  Jews,  however,  show  the  impurity  of  their 
minds  everywhere.  For  they  suppose  that  the  raven  had  fears 
concerning  his  mate,  and  that  he  even  suspected  Noah  con- 
cerning her.     Shame  upon  those  impure  minds ! 

Vs.  8-9.  And  he  sent  forth  a  dove  from  him,  to  see  if  the 
waters  were  abated  from  off  the  face  of  the  ground;  hut 
the  dove  found  no  rest  for  the  sole  of  her  foot,  and  she, 
returned  unto  him  to  the  arTc;  for  the  waters  were  on  the 
face  of  the  whole  earth:  and  he  put  forth  his  hand,  and 
took  her,  and  brought  her  unto  him  into  the  arlc." 

25.  When  Noah's  hopes  had  been  set  at  naught  by  the 
raven,  which  flew  about  wantonly  but  brought  no  tidings 
concerning  the  condition  of  the  earth,  he  took  a  dove,  think- 
ing that  she  would  more  truly  perform  the  mission.  The 
text  almost  authorizes  us  to  say  that  those  two  birds  were 
sent  forth  at  the  same  time,  so  that  Noah  might  have  two 
witnesses  from  whom  to  gain  desired  knowledge.  The  raven 
enjoying  the  free  sky,  flew  round  about  the  ark,  but  did 
not  want  to  return  into  it.  The  dove,  however,  fleeing  from 
the  corpses  and  corruption,  comes  back  and  permits  itself 
to  be  caught.  This  story,  as  we  shall  hear,  offers  a  fine  alle- 
gory concerning  the  Church. 

Vs.  10-13.  And  he  stayed  yet  other  seven  days;  and 
again  he  sent  forth  the  dove  out  of  the  ark;  and  the  dov& 
came  in  to  him  at  eventide;  and,  lo,  in  her  mouth  an  olive- 
leaf  plucked  off:  so  Noah  knew  that  the  waters  were  abated 
from  off  the  earth.  And  he  stayed  yet  other  seven  days,  and 
sent  forth  the  dove;  and  she  returned  not  again  unto  him. 
any  more. 

26.  The  dove,  being  a  faithful  messenger,  is  sent  forth 
once  more.  Moses  carefully  describes  how  the  waters  de- 
creased gradually,  until  at  last  the  surface  of  the  earth,  to- 
gether with  the  trees,  was  laid  bare.  We  do  not  believe  that 
the  dove  brought  the  olive  leaf  intentionally,  but  by  the  com- 


GENESIS  VIII.  FLOOD  ABATES.  245 

mand  of  God,  who  wanted  to  show  IsToali,  little  by  little,  that 
he  had  not  altogether  forgotten  but  remembered  him.  This 
olive  leaf  was  an  impressive  sign  to  Noah  and  his  fellow-pris- 
oners in  the  ark,  bringing  them  courage  and  hope  of  impend- 
ing liberation. 

37.  The  Jews  dispute  sharply  in  respect  to  this  matter 
of  where  the  dove  fonnd  the  olive  leaf,  and  some,  in  order  to 
secure  special  glory  for  their  homeland,  make  the  ludicrous 
assertion  that  she  took  it  from  the  Mount  of  Olives  in  the 
land  of  Israel,  which  God  had  spared  from  the  flood  that  de- 
stroyed the  remainder  of  the  earth.  But  the  saner  Jews  right- 
ly refute  this  nonesense  by  arguing  that  if  this  were  true, 
the  oHve  leaf  could  not  have  been  a  sign  for  Noah  that  the 
waters  had  fallen.  Others  have  invented  the  fable  that  the 
dove  was  admitted  to  paradise  and  brought  the  leaf  from 
there. 

28.  But  I  have  (ch.  2,  §39-42)  set  forth  at  length  my 
views  concerning  paradise,  and  this  nonsense  is  not  worthy 
the  efl'ort  of  a  refutation.  It  serves  a  better  purpose  to  re- 
mind you  that  all  these  things  happened  miraculously  and 
supernaturally.  A  dove  is  not  so  intelligent  as  to  pluck 
a  bough  and  bring  it  to  the  ark  in  order  that  Noah  might 
form  a  judgment  with  reference  to  the  decrease  of  waters. 
God  ordained  these  events.  Other  trees  had  leaves  at  that  time, 
particularly  the  taller  ones  which  rose  sooner  from  the  waters. 
The  olive  tree  is  comparatively  short,  hence  it  was  calculated 
to  furnish  information  concernina:  the  decrease  of  the  waters 
and  to  serve  as  an  object  lesson  of  the  cessation  of  the  wrath 
of  God  and  the  return  of  the  earth  to  its  former  state.  Of  this 
he  had  more  certain  proof  however,  when  the  dove,  having 
been  sent  out  the  third  time,  did  not  return:  for  not  only  did 
it  find  food  on  earth,  but  was  able  to  build  nests  and  to  flit 
to  and  fro. 

Vs.  13-14.  And  it  came  to  pass  in  the  six  hundred  and- 
first  year,  in  the  first  month,  the  first  day  of  the  month,  the 
waters  were  dried  up  from  off  the  earth:  and  Noah  removed 
the  covering  of  tlie  arlc,  and  loolced,  and,  behold,  the  face 
of  the  ground  was  dried.     And  in  the  second  month,  on  the 


246  LUTHER  ON  SIN  AND  THE  FLOOD. 

seven  and  twentieth  day  of  the  month,  was  the  earth  dry. 

29.  Here  we  see  that  Noah  was  in  the  ark  an  entire  year 
and  ten  days;  for  he  entered  the  ark  on  the  seventeenth  day 
of  the  second  month,  and  came  out  again,  after  a  year  had 
passed,  in  the  same  month,  but  on  the  twenty-seventh  day. 
Poor  Koah,  with  his  sons  and  the  women,  lived  in  the  ark 
more  than  half  a  year  in  sore  grief,  without  a  sign  of  being 
remembered  by  God.  Afterward  God  gave  him  gradual 
proof,  through  various  signs,  that  he  had  not  forgotten  him, 
until  at  last,  after  the  lapse  of  a  year  and  ten  days,  he  was 
again  given  dominion  over  the  earth  and  sea.  On  this  day  of 
the  second  month,  the  flood  had  not  only  disappeared,  but 
the  earth  was  dry.  This  is  the  story  of  the  flood  and  its 
abatement.  After  this  fearful  wrath,  there  ensues  an  im- 
measurable light  of  grace,  as  is  shown  in  the  following 
sermon  addressed  to  Noah  by  God  himself. 

II.    NOAH  COMMANDED  TO  LEAVE  THE  ARK;  HIS  OFFERING 
TO  GOD;  GOD'S  RESOLVE  NOT  TO  CURSE  THE  EARTH  AGAIN. 

A.NOAH       COMMANDED      TO  (1)    Should     we  imitate     the 

LEAVE   THE  ARK,  AND  Rli:                  worlds    of    the  holy    patri- 
OBEYED  30-32.                                                archs  34-35. 

*  Man  should  do  nothing  but  ,„.    _,               ,.  ., 

what  God  commands  30-3.'?.         (2)   The  result  among  the  .Tews 

*  Is   it  right  to   start  a  new  of   a   reckless    imitation    of 
worship        without        God's  *^"®  saints  3b. 

command  to  do  so  33-34.  (3)   Should    have    regard    here, 

*  The  examples  of  saints  and  not   to   works   but   to   faith 
special  works.                                           87-88. 

II.  NOAH  LEAVES  ARK,  HIS  SACEIFICE  AND  GOD'S 

PEOMISE. 

A.  Noah  Obeys  Command  to  Leave  the  Ark, 
Vs.  15-17.  And  God  spake  unto  Noah,  saying,  Go  forth 
from  the  ark,  thou,  and  thy  wife,  and  thy  sons,  and  thy 
sons'  wives  with  thee.  Bring  forth  with  thee  every  living 
thing  that  is  with  thee  of  all  flesh,  both  birds,  and  cattle, 
and  every  creeping  thing  that  crcepeth  upon  the  earth;  that 
they  may  breed  ahundantly  in  the  earth. 

30.  Up  to  tliis  point  the  narrative  is  only  a  record  of  facts, 
or  tlie  description  of  a  divine  work.  Though  the  works  of 
God  are  not  mute  but  eloquent  witnesses,  and  present  to  our 
vision  the  will  of  God,  a  still  greater  comfort  is  vouchsafed 
when  God  links  to  the  works  the  "Word,  which  is  not  manifest 


GENESIS  VIII.  FLOOD  ABATES.  247 

to  the  eye  but  perceptible  to  the  ear  and  intelligible  to  the 
heart  through  the  promptings  of  the  Holy  Spirit,  So  far 
God  had  given  proof  by  his  work  that  he  was  appeased,  that 
the  God  of  wrath  had  turned  into  a  God  of  mercy,  who  turns 
back  the  waters  and  dries  up  the  earth.  Such  comfort  he 
now  amplifies  by  his  Word  in  that  he  lovingly  accosts  and 
enjoins  him  to  leave  the  ark  with  the  other  creatures,  both 
men  and  animals. 

31.  In  the  light  of  this  passage  the  frequent  and  emphatic 
application  of  the  principle  is  justified  tliat  we  should  neither 
design  nor  do  anything,  especially  in  respect  to  God's  service 
and  v^orship,  without  the  initiative  and  command  of  the  Word. 
As  above  narrated,  Noah  enters  the  ark  upon  God's  com- 
mand; and  he  leaves  the  ark  upon  God's  command  to  leave  it. 
He  does  not  follow  superstitious  notions,  as  we  see  the  Jews 
do,  who,  when  they  establish  anything  temporary  by  command, 
endeavor  to  retain  it  forever,  as  if  it  were  essential  to  sal- 
vation. 

32.  Noah  might  have  argued  thus:  Behold,  I  built  the 
ark  by  the  command  of  God;  I  was  saved  in  it  while  all  other 
men  perished:  tlierefore  I  will  remain  in  it,  or  keep  it  for 
a  place  of  divine  worship,  since  it  has  been  sanctified  by  the 
Word  of  God  and  the  presence  of  the  saints,  the  "Church 
But  the  godly  man  did  nothing  of  the  kind.  The  Word  had 
commanded  him  to  go  forth,  therefore  he  obeyed.  The  ark 
had  done  its  service  during  the  flood  and  he  left  it,  assured 
that  he  and  his  children  were  to  live  on  the  earth.  So  must 
we  undertake  nothing  without  the  Word  of  God.  In  a  holy 
calling,  which  has  the  Word  and  command  of  God,  let  us 
walk!  For  whosoever  attempts  anything  without  the  command 
of  God,  will  labor  in  vain. 

33.  To  deny  this,  some  one  might  cite  as  example  the  act 
of  Noah,  described  below,  when  he  built  an  altar  without 
God's  command,  and  offered  a  burnt-offering  thereon  to  God 
from  the  clean  animals.  If  this  was  permitted  to  Noah, 
why  should  we  not  be  permitted  to  choose  certain  forms  of 
worship?  And,  in  truth,  the  Papacy  has  heaped  up  works 
and  forms  of  worship  in  the  Church  without  measure,  just 


248  LUTHEE  ON  SIN  AND  THE  FLOOD. 

as  it  pleased.  But  we  must  hold  fast  to  the  principle,  which 
is  a  theorem  of  general  application,  that  whatsoever  is  not  of 
faith,  is  sin,  (Rom  14-23).  But  faith  cannot  be  separated 
from  the  Word;  hence,  whatsoever  is  done  without  the  Word, 
is  sin. 

34.  Furthermore,  it  is  plainly  dangerous  to  take  the 
acts  of  the  fathers  as  models.  As  individuals  differ,  so  also 
do  their  duties  differ,  and  God  requires  diverse  works  accord- 
ing to  the  diversity  of  our  calling.  Accordingly  the  epistle 
to  tlie  Hebrews  fitly  refers  the  various  acts  of  the  fathers  to 
the  one  faith,  in  order  to  show  that  each  of  us  must  imitate, 
•in  his  calling,  not  the  works,  but  the  faith  of  the  fathers. 
Heb  11. 

35.  Hence  works  peculiar  to  the  holy  fathers  must  by  no 
means  be  considered  as  models  for  us  each  to  imitate  as  the 
monks  imitate  the  fasting  of  Benedict,  the  gown  of  Francis, 
the  shoes  of  Dominic  and  the  like.  Men  become  apes  wlio 
imitate  witliout  judgment.  The  monks  try  to  ape  the  works, 
but  know  nothing  of  the  faith  of  tlie  fathers. 

36.  Abraham  was  commanded  to  slay  his  son.  Afterward 
his  descendants  most  wickedly  believed  they  should  follow  his 
example,  and  they  filled  the  earth  with  innocent  blood.  In 
a  similar  manner  the  people  worshiped  the  brazen  serpent 
and  offered  sacrifices  before  it.  In  both  instances  the  people 
wanted  to  justify  themselves  by  the  example  of  their  forefath- 
ers; but  since  they  established  these  forms  of  worship  without 
the  Word,  they  were  righteously  condemned. 

37.  Let  us,  therefore,  remember  not  to  establish  anything 
without  the  Word  of  God.  Duties  differ,  and  so  must  the 
works  of  individuals.  Hov/  foolish  it  would  be  for  me  to  pro- 
claim that  I  must  follow  Caesar's  example,  and  that  others 
must  obey  my  laws !  How  wicked  it  would  be  for  me  to  assert 
that  I  must  follow  the  example  of  a  judge,  condemning  some 
to  the  cross,  others  to  the  sword !  Then,  we  must  look,  not 
upon  the  works,  but  upon  the  faith  of  individuals;  for  the 
faith  of  all  saints  is  one,  though  their  works  are  most  diverse. 

38.  Think  not  that  because  Noah  built  an  altar,  you  may 
do   likewise;   but  follow  the  faith  of  Noah,  who  thought  it 


GENESIS  VIII.  FLOOD  ABATES.  240 

right  to  show  his  merciful  Savior  that  he  understood  his 
beneficent  gifts,  and  was  grateful  for  them.  Follow  Abraham, 
not  in  slaying  your  son,  but  in  believing  the  promises  oi 
God,  and  in  obeying  his  commandments.  The  epistle  to  the 
Hebrews  fitly  refers  tlie  deeds  and  acts  of  the  fathers  to 
their  faith,  setting  forth  that  we  should  follow  their  faith. 

B.  Noah's  Sacrifice. 

B.   NOAH'S   SACRIFICE.  on  the  words,  "Be  fruitful" 

1.     Whether     Noah     was     com-  etc.    43. 

raanded  to  offer  a  sacrifice  *     Why    Moses    said    so    much 

and   in   what   way   sacriflc-  about  their  leaving  the  ark 

ing  is  justified  S9-41.  44. 

•  Have  monks  divine  com-  2.  Noah's  sacrifice  proves  Mo- 
mand  to  support  their  or-  ses  did  not  originate  the 
der  40.  idea  of   sacrifice   45-46. 

•  Shan  we  find  fault  with  the  3.      Why    Noah's    sacrifice    was 
works  of  saints,   for  which  pleasing   to   God    47-48. 
they     apparently     had     no  *     The  meaning  of  "sweet  sa- 
oommand  41.  vor"   47-48. 

•  How  in  all  works  we  4.  How  it  can  be  said  God 
should  have  respect  for  "smelled  the  sweet  savor", 
God's  command  42.  and  why  this  form  of  speecli 

•  Lyra's    unfounded  thoughts  used  49-50. 

39.  The  objection  under  consideration  can  be  invalidated 
by  the  rejoinder  that  Noah  did  have  a  command  to  erect  an 
altar  and  offer  sacrifices.  God  approved  the  rite  of  sacrifice 
by  ordering  that  more  of  the  clean  animals  —  suitable  for 
sacrifice  —  should  be  taken  into  the  ark.  Nor  was  Noah 
permitted  to  cast  aside  the  office  of  the  priesthood,  which 
had  been  established  by  the  World  before  the  flood  and  had 
come  down  to  him  by  the  right  of  primogeniture.  Adam 
Seth,  Enoch  and  others  had  been  priests.  From  them  Noah 
possessed  the  office  of  the  priesthood  as  an  inheritance. 

40.  Therefore  Noah,  as  priest  and  prophet,  was  not  only 
at  liberty  to  offer  sacrifice,  but  he  was  under  obligation  to  do 
so  by  virtue  of  his  calling.  Since  his  calling  was  founded  on 
God's  Word,  in  harmony  with  that  Word  and  by  God's  com- 
mand he  built  an  altar  and  offered  sacrifices.  Therefore 
let  a  monk  prove  it  is  his  office  and  calling  to  wear  a  cowl, 
to  worship  the  blessed  Virgin,  to  pray  the  rosary  and  do  like 
things,  and  we  will  commend  his  life.  But  since  the  call 
is  lacking,  the  Word  is  not  the  authority  and  the  office  does 
not  exist,  the  life  and  works  of  the  monks  in  their  entirety 
stand  justly  condemned. 

41.  Finally,  even  if  all  other  arguments  should  fail,  this 


250  LUTHER  ON  SIN  AND  THE  FLOOD. 

argument,  according  to  which  man  judges  tlie  cause  by  the 
effect,  remains;  namely,  tliat  G-od  expresses  approval  of  Noah's 
deed.  Although  such  reasoning  from  effect  to  cause  may  not 
be  unassailable,  it  yet  is  not  without  value  in  respect  to  such 
heroic  and  uncommon  men,  who  meet  not  with  rejection  but 
approval  on  the  part  of  God,  although  they  appear  to  do  w^hat 
they  have  not  been  expressly  commanded.  They  possess  the 
inward  conviction  that  they  are  guilty  of  no  transgression, 
though  the  disclosure  of  this  fact  is  delayed  until  later  God 
expresses  his  approval.  Such  examples  are  numerous  and  it  is 
noteworthy  that  God  has  expressed  approval  even  of  the  acts 
of  some  heathen. 

42.  Let  this  maxim,  then,  stand,  that  everything  must  be 
done  by  the  command  of  God  in  order  to  obtain  the  assurance 
of  conscience  that  we  have  acted  in  obedience  to  God.  Hence 
they  who  abide  in  their  divinely  assigned  calling,  will  not  run 
uncertainly  nor  will  they  beat  the  air  as  those  who  have  no 
course  in  which  they  have  been  commanded  to  run,  and  in 
consequence  may  not  look  forward  to  a  prize.  1  Cor  9,  24. 

But  I  return  to  the  text.  Noah,  with  his  sons  and  the 
women,  is  commanded  to  leave  the  ark,  and  to  lead  forth 
upon  the  earth  every  species  of  animals,  that  all  his  works 
may  be  sanctiiied  and  found  in  keeping  with  the  Word.  Con- 
cerning the  animals  Moses  now  expressly  states : 

Vs.  17-19.  Be  fruitful,  and  multiply  upon  the  earth.  And 
Noah  went  forth,  and  his  sons,  aiid  his  wife,  and  his  sons' 
wives  with  him. :,  every  heast,  every  creeping  thing,  and  every 
bird,  whatsoever  moveth  upon  the  earth,  after  their  families, 
went  forth  out  of  the  arTc. 

43.  The  Lord  speaks  of  the  propagation  of  Noah  and 
his  sons  in  the  ninth  chapter  and  that,  I  believe,  is  the 
reason  why  he  speaks  here  only  of  the  propagation  of  the 
animals.  From  the  expression  here  used,  Lyra  foolishly  con 
eludes  that  cohabitation  had  been  forbidden  during  the  flood 
and  was  now  again  permitted  after  the  departure  from  the 
ark,  since  God  says,  "Go  forth,  *  *  *  thou  and  thy  wife." 
Such  thoughts  belong  to  monks  not  to  God,  who  plans  not  sin- 


GENESIS  VIII.  FLOOD  ABATES.  2.51 

ful  lustj  but  jDropagation ;  the  latter  is  God's  ordination,  but 
lust  is  Satan's  poison  infused  into  nature  through  sin. 

44.  Moses  here  uses  many  words  to  illustrate  the  over- 
flowing joy  of  the  captives'  souls,  when  they  were  commanded 
to  leave  their  prison,  the  ark,  and  to  return  upon  the  earth 
now  everywhere  open  before  them.  In  recounting  the  kinds 
of  animals,  however,  he  arranges  them  in  a  different  order, 
distinguishing  them  by  families,  as  it  were,  to  let  us  see 
that  only  propagation  was  Grod's  aim.  It  must  have  been  a 
glad  sight  when  each  one  of  the  many  beasts,  after  leaving 
the  ark,  found  its  own  mate,  and  then  sought  its  accustomed 
haunt:  the  wolves,  the  bears,  the  lions,  returning  to  the 
woods  and  gi'oves;  the  sheep,  the  goats,  the  swine,  to  the 
fields;  the  dogs,  the  chickens,  the  cats,  to  man. 

V.  20.  And  Noah  huilded  an  altar  unto  Jehovahj  and  tooTc 
of  every  clean  heast,  and  of  every  clean  bird,  and  offered 
hurnt-offerings  on  the  altar. 

45.  This  text  shows  conclusively  that  Moses  was  not  the 
first  person  to  introduce  sacrifices  but  that,  like  a  bard  who 
gathers  chants,  he  arranged  and  classified  them  as  they  had 
been  in  vogue  among  the  fathers  and  transmitted  from  the 
one  to  the  other.  Thus  also  the  law  of  circumcision  was  not 
first  written  by  Moses  but  received  from  the  fathers. 

46.  Above  (ch.  4,  4-5),  where  Moses  mentioned  the  sacri- 
fice of  Abel  and  Cain,  he  called  it  minchah,  an  offering; 
here,  however,  we  find  the  first  record  of  a  burnt-offering, 
one  entirely  consumed  by  fire.  This,  I  say,  is  a  clear  proof 
that  the  law  of  sacrifices  had  been  established  before  the  time 
of  Moses.  His  work,  then,  consisted  in  arranging  the  rites  of 
the  forefathers  in  definite  order. 

V.  21.  And  Jehovah   smelled   the  szveet   savor. 

47.  It  is  set  forth  here  that  Jehovah  approved  Noah's 
sacrifice  wliich  he  offered  by  virtue  of  his  office  as  a  priest, 
according  to  the  example  of  the  fathers.  However,  the  differ- 
ences of  phraseology  is  to  receive  due  attention.  Of  the  form- 
er sacrifice  he  said  that  Jehovah  "had  respect"  to  it;  here 
he  says  that  "Jehovah  smelled  the  sweet  savor."  Moses  sub- 
sequently makes  frequent  use  of  this  expression.     The  heathen 


252  LUTHEE  ON  SIN  AND  THE  FLOOD. 

also  adopted  it;  Lucian,  for  example,  makes  fun  of  Jove  who 
was  conciliated  by  the  odor  of  meats. 

48.  The  word  in  the  original,  however,  does  not  properly 
signify  the  "savor  of  sweetness",  but  "the  savor  of  rest," 
for  niclioacli  meaning  "rest",  is  derived  from  tlie  verb  nuach, 
which  Moses  used  before,  when  he  said  that  the  ark  rested 
upon  the  montains  of  Ararat.  Therefore  it  is  the  "savor  of 
rest,"  because  God  then  rested  from  ids  wrath,  dismissing 
]iis  wrath,  becoming  appeased,  and,  as  we  commonly  say,  well 
content. 

49.  Here  the  question  might  be  raised  why  does  he  not 
say,  Jiehovah  had  respect  to  Noah  and  his  burnt  offering,  rath- 
er than,  Jehovah  smelled  the  savor  of  rest,  which  latter  cer- 
tainly sounds  shocking,  as  though  he  were  not  commending  the 
man  for  his  faith,  but  merely  for  his  v^^ork.  This  objection 
is  usually  answered  by  saying  that  the  Scriptures  speak  of 
God  in  human  fashion  Men  are  pleased  by  a  sweet  savor. 
But  it  seems  to  me  there  is  still  another  reason  for  this 
expression,  namely,  that  God  was  so  close  at  hand  that  he 
noticed  the  savor;  for  Moses  desires  to  show  that  this  holy 
rite  was  well-pleasing  to  God:  Solomon  says  (Prov  27,9)  that 
perfume  rejoiceth  the  heart.  Physicians  sometimes  restore  con- 
sciousness by  sweet  odors.  On  the  other  hand,  a  violent  stench 
is  extremely  offensive  to  our  nature,  and  often  overpowers 
it. 

50.  In  this  sense,  one  may  say  that  God,  having  been 
annoyed  by  the  stench  of  wickedness,  was  now  refreshed,  so 
to  speak,  when  he  saw  this  one  priest  girded  himself  to  per- 
form holy  rites  in  order  to  give  proof  of  his  gratitude,  and 
to  manifest  by  some  public  act  he  did  not  belong  to  the 
ungodly,  but  that  he  had  a  God  whom  he  feared.  This  is 
the  real  meaning  of  a  sacrifice.  As  it  had  pleased  God  to 
destro}^  mankind,  he  is  now  delighted  to  increase  it.  Moses 
uses  this  expression  for  our  sake,  that  we,  through  the  experi- 
ence of  God's  grace,  may  learn  that  God  delights  to  do  us 
good. 


GENESIS  VIII.  FLOOD  ABATES.  253 

C.  God's  Eesolve  Not  to  Curse  the  Earth  Again. 

C.    GOD'S     RESOLVE     NOT     TO  ♦     Experiences      in      spiritual 

CURSE  THE  EARTH  AGAIN.  temptations    and    how    Goa 

1.      God   solemnly  and  earnest-  helps  us  to  bear  them  54. 

Iv  means  it  51.  .            .   ,,^    .       .,, 

*     How  understood  "it  repent-  2.      The   meaning  of  "God   will 

ed    God    that    he    had    made  not  again  smite  the  earth 

man"   52-54.  55. 

V.  21b.  And  Jehovah  said  in  his  heart. 

51.  Moses  points  out  that  these  words  were  not  spoken 
by  God  without  heart  and  feeling,  but  from  his  very  vitals. 
This  is  the  meaning  of  the  Hebrew  text  which  has  it  that 
God  spoke  to  his  own  heart. 

V.  21c.  I  will  not  again  curse  the  ground  amj  more  for 
mane's  saTce. 

52.  God  speaks  as  if  he  were  sorry  for  the  punishment 
inflicted  upon  the  earth  on  account  of  man,  Just  as  formerly 
he  expressed  regret  for  his  creation,  reproving  himself,  as  it 
were,  for  his  fury  against  man.  This  must  not,  of  course, 
be  understood  as  implying  that  God  could  possibly  change 
his  mind;  it  is  written  only  for  our  consolation.  He  accuses 
and  blames  himself  in  order  to  rouse  the  little  flock  to  the 
certain  faith  that  God  will  be  merciful  hereafter. 

53.  And  their  souls  stood  in  real  need  of  such  consolation. 
They  had  been  terrified  as  they  witnessed  God's  raging  wrath, 
and  their  faith  could  not  but  be  sliaken.  So  now  God  is  impel- 
led to  so  order  his  acts  and  words  that  these  people  might  ex- 
pect only  grace  and  mercy.  Accordingly  he  now  speaks  with 
them,  is  present  at  their  sacrifice,  shows  that  he  is  pleased 
with  them,  blames  his  own  counsel,  and  promises  that  he  will 
never  do  anything  like  it  in  the  future.  In  brief,  he  is  a  dif- 
ferent God  from  what  he  had  been  before.  While  God,  indeed, 
does  not  change,  he  wants  to  change  men,  who  have  become 
altogether  habituated  to  thoughts  of  wrath. 

54.  Tbey  who  have  experienced  trials  of  the  spirit,  know 
full  well  how  much  the  soul  then  stands  in  need  of  sure  and 
strong  consolation  to  induce  it  once  more  to  hope  for  grace 
and  to  forget  the  wrath.  One  day,  a  whole  month,  perhaps  is 
not  enough  for  this  change.  Just  as  it  takes  a  long  time 
to  recover  from  bodily  disorders,  so  such  wounds  of  the  soul 


254 


LUTHER  ON  SIN  AND  THE  FLOOD. 


cannot  be  healed  at  once,  or  by  one  word.  God  sees  this,  and 
tries  by  various  means  to  recall  the  terrified  souls  to  a  certain 
hope  of  grace;  he  even  chides  himself,  speaking  to  his  own 
heart,  as  in  Jeremiah  18,  8,  where  he  promises  to  repent  of 
the  evil  he  thought  of  doing,  if  the  offenders  also  repent. 

55.  It  should  furthermore  be  noted  that  he  says,  "I  will 
not  again  curse  the  ground."  He  speaks  of  a  general  destruc- 
tion of  the  earth,  not  of  a  partial  one,  as  when  he  destroys 
fields,  cities,  or  kingdoms.  The  latter  instances  are  for  a 
warning;  as  Mary  says,  "He  hath  put  down  princes  from 
their  thrones."  Lk  1,  52. 


III. 


MAN'S  NATURAL  DEPRAVITY  AND  HIS  NATURAL 
POWERS. 


1.  Natural  depravity  crops  out 
in  infancy  56. 

2.  It  is  seen  as  the  years  ad- 
vance 57-58. 

3.  Whether  those  who  vp-ould 
drown  it  have  reason  for 
doinpT   so   59-60. 

4.  There  Is  none  untainted 
it  61-62. 

5.  The    godless   yield    to    it,    be- 

lievers resist  it  62. 

*  Can  God  be  charged  with 
being  changeable   63-64. 

6.  The  knowledge  of  natural 
depravity  is  very  necessary 
65. 

7.  What  moves  sophists  to  ig- 
nore natural  depravity  65- 
66. 

8.  How  to  view  those  who 
lightly  regard  natural  de- 
pravity, and  how  to  refute 
them  68-89. 

♦  Meaning  of  "the  imagina- 
tion   of  the   heart,"    70. 

♦  True  theological  definition 
of  man  71. 

9.  The  proof  of  natural  de- 
pravity and  that  the  natu- 
ral is  not  perfect  72-73. 

10.  Consequence  of  false  teach- 
ing on  natural  depravity 
and    the    natural    74-75. 

*  What  sophists  understand 
bv  Merito  congrui  and  con- 
digni   74. 

11.  How  Scotus  tried  to  prove 
that  man's  natural  powers 
were  all  he  had,  and  how 
to  refute  his  opinion  75-76. 


*  Value  of  the  Scholastics 
and    their    theology    77. 

12.  How  teachers  in  these 
things    lead    astray    78. 

*  The  virtues  of  the  heathen. 

a.  Estimate   of  them   79-80. 

b.  How  they  differ  from  the 
good  works  of  the  saints 
81. 

c.  "What   they   lack    82-83. 

13.  Natural  depravity  may 
sleep  in  youth,  but  "it  will 
awake  as  the  years  ad- 
vance  84-86. 

14.  Those  who  ignore  natural 
depravity  may  be  refuted 
by  experience  87. 

15.  Philosophy  manifests  its 
vanity  and  blindness  in  its 
attitude  to  this  doctrine  88- 
89. 

16.  Experience  confirms  natur- 
al  depravity   89-90. 

17.  Whether  natural  depravit^' 
can  be  completely  eradica- 
ted: how  to  check  it  91. 

*  Ho-^v  to  understand  "God 
■will  not  smite  the  e.^rf' 
again"  92. 

*  Nature  thro-wn  Into  great 
disorder  bv  the  deluge  93. 

*  Seasons  of  the  vear  again 
put    in    their    order    94. 

*  The  people's  talk  about  the 
signs  of  the  last  times  95. 

*  The  days  of  earth  to  be 
followed  by  the  days  of 
heaven,  and  we  should  pre- 
pare for  them  96. 


III.  MAN'S  NATURAL  DEPRAVITY  AND  HIS 

NATURAL  POWERS. 
v.   2 Id.  For  that  the  imagination  of  man's  heart  is  evil 
from  his  youth. 

56.   This  is  a  powerful  passage,  relating  to  original  sin. 


GENESIS  VIII.  FLOOD  ABATES.  25o 

Wlioever.  weakens  its  force,  goes  straying  like  the  blind  man 
in  the  sunlight,  failing  to  see  his  own  acts  and  experiences. 
Look  at  the  days  of  our  swaddling  clothes;  in  how  many  ways 
sin  manifests  itself  in  our  earlier  years.  "What  an  amount  of 
switching  it  requires  until  we  are  taught  order,  as  it  were, 
and  attention  to  duty ! 

57.  Then  youth  succeeds.  There  a  stronger  rebellion  be- 
comes noticeable,  and  in  addition  that  untamable  evil,  the 
rage  of  lust  and  desire.  If  one  take  a  wife,  the  result  is 
weariness  of  his  own  and  a  passion  for  others.  If  the  govern- 
ment of  a  State  is  entrusted  to  him,  an  exceptionally  fruit- 
ful harvest  of  vice  will  follow  —  as  Jealousy,  rivalry,  haughti- 
ness, hope  of  gain,  avarice,  wrath,  anger,  and  other  evils. 

58.  It  is  true,  as  the  German  proverb  has  it,  that  sins 
grow  with  the  years :  Je  laenger,  je  aerger ;  je  aelter,  je  kaerger 
worse  with  time,  stingier  with  age).  All  such  vices  are 
so  blatant  and  gross'  as  to  become  objects  of  observation  and 
intelligence.  What,  then  shaU  we  say  of  the  inward  vices 
when  unbelief,  presumption,  neglect  of  the  Word,  and  wicked 
views  grow  up? 

59.  There  are  those  who  are  and  desire  to  be  considered 
powerful  theologians,  though  they  extenuate  original  sin  by 
sophistry.  But  vices  so  numerous  and  great  cannot  be  ex- 
tenuated. Original  sin  is  not  a  slight  disorder  or  infirmity, 
but  complete  lawlessness,  the  like  of  which  is  not  found  in 
other  creatures,  except  in  evil  spirits. 

60.  But  do  those  extenuators  have  any  Scriptural  proof 
to  rest  upon?  Let  us  see  what  Moses  says.  As  I  pointed  out 
in  explaining  the  sixth  chapter,  he  does  not  call  such  things 
evil,  as  lust,,  tyranny,  and  other  sins,  but  the  imagination  of 
the  human  heart;  that  is,  human  energy,  wisdom  and  reason, 
with  all  the  faculties  the  mind  employs  even  in  our  best  works. 
Although  we  do  not  condemn  acts  which  belong  to  the  so- 
cial or  civil  sphere,  yet  the  human  heart  vitiates  these  works  in 
themselves  proper,  by  doing  them  for  glory,  for  profit,  or  for  op- 
pression, and  either  from  opposition  to  the  neighbor  or  to  God. 

61.  jSTor  can  we  escape  the  force  of  this  passage  by 
saying  that  those  are  meant  who  perished  by  the  flood.     God 


256  LUTHEE  ON  SIN  AND  THE  FLOOD. 

uses  a  generic  term  which  denotes  that  the  heart  of  man,  as 
such,  is  meant.  At  the  time  this  was  spoken  there  were  no 
other  people  than  those  saved  in  the  ark,  and  yet  the  declara- 
tion is:  the  imagination  of  man's  heart  is  evil. 

62.  Therefore,  not  even  the  saints  are  expected.  In  Ham, 
the  third  son,  this  imagination  of  the  heart  betrayed  its 
nature.  And  the  other  brothers  were  no  better  by  nature. 
There  was  only  this  difference,  that  they,  believing  in  the  prom- 
ised seed,  retained  the  hope  of  forgiveness  of  sin,  and  did 
not  give  way  to  the  evil  imagination  of  their  hearts,  rather 
resisting  it  through  the  Holy  Spirit,  who  is  given  for  the 
very  purpose  of  contending  against,  and  overcoming,  the 
malignity  of  man's  nature.  Because  Ham  gives  way  to  his 
nature,  he  is  wholly  evil,  and  totally  perishes.  Shem  and 
Japheth,  who  contend  against  it  in  their  spirit,  though  being 
evil,  are  not  altogether  so.  They  have  the  Holy  Spirit,  through 
whom  they  contend  against  the  evil,  and  hence  are  holy. 

63.  It  would  seem  here  that  God  might  be  accused  of 
fickleness.  Before,  when  he  was  about  to  punish  man,  he  as- 
signed as  a  reason  for  his  purpose  the  fact  that  the  imagina- 
tion of  man's  heart  is  evil;  here,  when  he  is  about  to  give 
unto  man  the  gracious  promise  that  he  will  not  thereafter 
show  such  anger,  he  puts  forward  the  same  reason.  To  human 
wisdom  this  appears  foolish  and  inconsistent  with  divine 
wisdom. 

64.  But  I  gladly  pass  by  such  sublime  themes,  and  leave 
them  to  minds  possessed  of  leisure.  For  me  it  is  enough 
that  these  works  are  spoken  to  suit  our  spiritual  condition, 
inasmuch  as  God  points  out  that  he  is  now  appeased  and 
no  longer  angry.  So  parents,  having  chastised  their  dis- 
obedient children  as  they  deserve,  win  again  their  affections 
by  kindness.  This  change  of  mood  is  not  deserving  of  criticism 
but  rather  of  commendation.  It  profits  the  children;  otherwise 
they,  while  fearing  the  rod,  might  also  begin  to  hate  their 
parents.  This  explanation  is  good  enough  for  me,  for  it  ap- 
peals to  our  faith.     Others  may  explain  differently. 

65.  We  should  give  diligent  attention  to  this  passage  be- 
cause it  plainly  shows  that  man's  nature  is  corrupt,  a  truth 


WJliJNiliSiS    Viii.   FLiOUU   ABATiiilS.  'AOt 

above  all  others  to  be  apprehended,  because  without  it  God's 
mercy  and  grace  cannot  be  rightly  understood.  Hence,  the 
quibblers  previously  mentioned  are  to  be  despised  and  we 
have  good  reason  to  take  to  task  the  translator  who  gave 
occasion  for  this  error  by  rendering  the  words  so  as  to  say, 
not  that  the  imagination  of  man's  heart  is  evil,  but  that  it 
is  inclined  to  evil.  Upon  this  authority  the  quibblers  distort 
or  set  aside  those  passages  of  Paul  where  he  says  that  all  are 
children  of  wrath  (Eph  2,  3)  that  all  have  sinned  (Rom  5, 13) 
and  are  under  sin  (Eom  3,9).  They  argue  from  our  passage 
as  follows:  Moses  does  not  say  that  human  nature  is  evil, 
but  that  it  is  prone  to  evil;  this  condition,  call  it  inclination 
or  proclivity,  is  under  the  control  of  free  will,  nor  does  it 
force  man  toward  the  evil,  or  (to  use  their  own  words)  it 
imposes  no  constraint  upon  man. 

66.  Then  they  proceed  to  find  a  reason  for  this  statement 
and  declare  that  even  after  the  fall  of  man,  there  remains 
in  him  a  good  will  and  a  right  understanding.  For  the  na- 
tural powers,  say  they,  are  unimpaired,  not  only  in  man 
but  even  in  the  devil.  And  finally  they  so  twist  Aristotle's 
teachings  as  to  make  him  say  that  reason  tends  toward  that 
which  is  best.  Some  traces  of  these  views  are  found  also  in  the 
writings  of  the  Church  fathers.  Using  Psalms  4,  6  as  a 
basis,  where  the  prophet  says,  "Jehovah,  lift  thou  up  the  light 
of  thy  countenance  upon  us,"  they  distingiTish  between  a  high- 
er part  of  reason  which  inquires  concerning  God,  and  a  lower 
part  employed  in  temporal  and  civil  affairs.  Even  Augustine 
is  pleased  with  this  distinction,  as  we  stated  above  when  dis- 
cussing  the    fall    of   man. 

67.  But  if  only  a  spark  of  the  knowledge  of  God  had  re- 
mained unimpaired  in  man,  we  should  be  different  beings 
by  far  from  what  we  now  are.  Hence,  those  quibblers  who 
pick  flaws  in  the  plain  statements  of  Paul  are  infinitely  blind. 
If  they  would  carefully  and  devoutly  consider  that  very  passage 
as  they  read  it  in  their  Latin  Bible,  they  would  certainly  cease 
to  father  so  bad  a  cause.  For  it  is  not  an  insignificant  truth 
which  Moses  utters  when  he  says  the  senses  and  the  thoughts 
of  the    heart  of  man  are  prone  to  evil  from  his  youth.    This  is 


258  LUTHEE  ON  SIN  AND  THE  ELOOD. 

the  case  especially  in  the  sixth  chapter  (vs  5)  where  he  says 
that  the  whole  thought  of  his  heart  was  bent  on  evil  continually, 
meaning  thereby  that  he  purposes  what  is  evil,  and  that  in  incli- 
nation, purpose  and  effort  he  inclines  to  evil.  For  example ;  an 
adulterer,  whose  desires  are  inflamed,  may  lack  the  opportunity, 
the  place,  the  person,  the  time,  and  nevertheless  be  stirred  by 
the  fire  of  lust,  unable  to  dwell  upon  anything  else.  In  this 
manner,  says  Moses,  does  human  nature  always  incline  toward 
evil.  Can,  then,  the  natural  powers  of  man  be  said  to  have 
remained  unimpaired,  seeing  that  man's  thoughts  are  always 
set  upon  evil  things? 

68.  If  the  minds  of  the  sophists  were  as  open  toward  the 
holy  doctrine  contained  in  the  prophetical  and  apostolical  writ- 
ings as  toward  their  own  teachers  who  teach  the  freedom 
of  the  will  and  the  merit  of  works,  they  surely  would  not 
have  permitted  themselves  by  so  small  an  inducement  as  one 
little  word  to  be  led  away  from  the  truth  so  as  to  teach, contrary 
to  Scripture,  that  man's  natural  powers  are  uninjured,  and  that 
man,  by  nature,  is  not  under  wrath  or  condemnation.  Not- 
withstanding, it  appears  that  they  turn  against  their  own  ab- 
surdity. Although  the  natural  powers  of  man  are  uninjured, 
yet  they  maintain  that,  to  become  acceptable,  grace  is  required ; 
in  other  words,  they  teach  that  God  is  not  satisfied  with  man's 
natural  goodness,  unless  it  be  improved  by  love. 

69.  But  what  is  the  need  to  argue  longer  against  the  mad- 
ness of  the  sophists,  since  we  know  the  true  meaning  of  the 
Hebrew  text  to  be,  not  that  man's  mind  and  thoughts  are 
inclined  to  evil,  but  that  the  imagination  of  the  human  heart 
is  evil  from  youth? 

70.  By  imagination,  as  I  stated  several  times  before  (ch  6, 
§148),  he  means  reason  itself,  together  with  the  will  and  the 
understanding,  even  when  it  dwells  upon  God,  or  occupies 
itself  with  most  honorable  pursuits,  be  they  those  of  State  or 
Home.  It  is  always  contrary  to  God's  law,  always  in  sin,  al- 
ways under  God's  wrath,  and  it  cannot  be  freed  from  this  evil 
state  by  its  own  strength,  as  witness  Christ's  words :  "If  there- 
fore the  Son  shall  make  you  free,  ye  shall  be  free  indeed,'' 
Jn  8,  36. 


uriiN iiiisiis    viii.  hijkjkjij  A.tiA.iria. 


71.  If  you  wish  a  definition  of  the  word  ''man"  take  it 
from  this  text  teaching  that  he  is  a  rational  being,  with  a 
heart  given  to  imagination.  But  what  does  he  imagine? 
Moses  answers,  "Evil";  that  is,  evil  against  God  or  God's  Law, 
and  against  his  fellow  man.  Thus  holy  Scriptures  ascribe  to 
man  a  reason  that  is  not  idle  but  always  imagines  something. 
This  imagination  it  calls  evil,  wicked,  sacrilegious,  while  the 
pniJosophers  call  it  good,  and  the  quibblers  say  that  the  nat- 
ural gifts  are  unimpaired. 

72.  Therefore  this  text  should  be  carefully  noted  and  urged 
'against  the  caviling  quibblers:  Moses  declares  the  imagination 
of  the  human  heart  to  be  evil.  And  if  it  be  evil,  the  conclusion 
is  natural  that  the  natural  gifts  are  not  unimpaired,  but  corrupt- 
ed :  Inasmuch  as  God  did  not  create  man  evil,  but  perfect,  sound, 
holy,  knowing  God,  his  reason  right  and  his  will  toward  God 
good. 

73.  Seeing  we  have  clear  testimony  to  the  fact  that  man  is 
evil  and  turned  away  from  God,  who  would  be  mad  enough  to 
say  that  the  natural  gifts  in  man  remain  unimpaired?  That 
would  be  practically  saying  that  man's  nature  is  unimpaired 
and  good  even  now,  whereas  we  have  overwhelming  evidence 
in  our  knowledge  and  experience  that  it  is  debased  to  the  ut- 
most. 

74.  From  that  wicked  theory  there  have  sprung  many  danger- 
ous and  some  palpably  wicked  utterances,  for  instance,  that 
when  man  does  the  best  in  his  power,  God  will  unfailingly 
give  his  grace.  By  such'  teaching  they  have  driven  man,  as 
by  a  trumpet,  to  prayer,  fasting,  self-torture,  pilgrimages  and 
similar  perfomances.  Thus  the  world  was  taught  to  believe 
that  if  men  did  the  best  that  nature  permitted,  they  would  earn 
grace,  if  not  the  grace  "de  merito,"  at  least  that  "de  congruo." 
A  "meritum  congrui"  (title  to  reward  based  upon  equity)  they 
attribute  to  a  work  which  has  been  performed  not  against  but 
in  accordance  to  the  divine  law,  inasmuch  as  an  evil  work  is 
subject  not  to  a  reward  but  a  penalty.  The  "meritum  condigni'' 
(a  title  to  reward  based  upon  desert)  they  attribute  not  to  the 
work  itself  but  to  its  quality  as  being  performed  in  a  state 
of  grace, 


260  LUTHEE  ON  SIN  AND  THE  FLOOD. 

75.  Another  saying  of  this  kind  is  the  declaration  of  Scotus 
that  man  by  mere  natural  powers  may  love  God  above  all  things. 
This  declaration  is  based  upon  the  principle  that  the  natural 
powers  are  unimpaired.  He  argues  as  follows :  A  man  loves 
a  woman,  who  is  a  creature,  and  he  loves  her  so  immoderately 
that  he  will  imperil  his  very  life  for  her  sake.  Similarly,  a 
merchant  loves  his  wares,  and  so  eagerly  that  he  will  risk  death 
a  thousand  times  if  only  he  can  gain  something.  If  therefore, 
the  love  of  created  things  is  so  great,  though  they  rank  far  be- 
low God,  how  much  more  will  a  man  love  God  who  is  the 
highest  good !  Hence,  God  can  be  loved  with  the  natural 
powers  aione. 

76.  A  fine  argument,  indeed,  and  worthy  of  a  Franciscan 
monk !  For  he  shows  that,  though  he  is  a  great  teacher,  he  does 
not  know  what  it  means  to  love  God.  Nature  is  so  corrupt  that 
it  can  no  longer  know  God  unless  it  be  enlightened  by  the  Word 
and  Spirit  of  God ;  how  then  can  it  love  God  without  the  Holy 
Spirit?  For  it  is  true  that  we  have  no  desire  for  what  we 
do  not  know.  Therefore,  nature  cannot  love  God  whom  it 
does  not  know,  but  it  loves  an  idol,  and  a  dream  of  its  own 
heart.  Furthermore,  it  is  so  entirely  fettered  by  the  love  of 
created  things  that  even  after  it  has  learned  to  know  God  from 
liis  Word,  it  disregards  him  and  despises  his  Word.  Of  this 
the  people  of  our  own  times  are  an  example. 

77.  Such  foolish  and  blasphemous  deliverances  are  certain 
.proof  that  scholastic  theology  has  degenerated  into  a  species  of 
philosophy  that  has  no  knowledge  of  God,  and  walks  in  darkness 
because  it  disregards  his  Word.  Also  Aristotle  and  Cicero,  who 
have  the  greatest  influence  with  this  tribe,  give  broad  instruc- 
tions concerning  moral  excellences.  They  magnify  these  ex- 
ceedingly as  social  forces  since  they  recognize  them  as  useful 
for  private  and  public  ends.  In  nowise,  however,  do  they  teach 
that  God's  will  and  command  is  to  be  regarded  far  more  than 
private  or  public  advantage  (and  those  who  do  not  possess  the 
Word  are  ignorant  of  the  will  of  God).  Quite  plainly  the 
scholastics  have  fallen  victims  to  philosophical  fancies  to  such 
an  extent  as  to  retain  true  knowledge  neither  of  themselves  nor 


GENESIS  VIII.  FLOOD  ABATES.  261 

of  God.     This  is  the  cause  of  tlieir  lapse  into  such  disastrous 
errors. 

78.  And,  indeed,  it  is  easy  to  fall  after  you  have  departed 
from  the  Word;  for  the  glitter  of  civil  virtues  is  wonderfully 
enticing  to  the  mind.  Erasmus  makes  of  Socrates  almost  a 
perfect  Christian,  and  Augustine  has  unbounded  praise  for 
Marcus  Attilius  Kegulus,  because  he  kept  faith  with  his  enemy. 
Truthfulness  indeed  is  the  most  beautiful  of  all  virtues,  and 
in  this  case  another  high  commendation  is  added  in  that  there 
was  combined  with  it  love  of  coimtrj',  which  in  itself  is  a  pecu- 
liar and  most  praiseworthy  virtue. 

79.  You  may  find  men  of  renown  not  famous  for  truth- 
fulness. Themistocles,  for  instance,  did  not  have  this  virtue 
though  he  was  a  heroic  man  and  did  his  country  great  service. 
That  is  the  reason  why  Augustine  admires  Attilius,  finding  his 
reason  and  will  to  be  utterly  righteous,  that  is  as  far  as  it  is 
possible  for  human  nature  to  be.  Wliere,  then,  is  vice  in  this 
case?  Where  is  wickedness?  The  hero's  work  surely  cannot 
be  censured. 

80.  First,  Eegiilus  knew  not  God,  and,  although  his  conduct 
was  right,  it  is  still  to  be  seen  whether  a  theologian  should 
not  censure  his  motive.  For  to  his  zeal  in  behalf  of  his  coun- 
try is  added  the  thirst  for  glory.  He  evinces  contempt  for 
his  life  so  as  to  achieve  immortal  glory  among  those  to  live 
after  him.  Contemplating,  therefore,  merely  his  life's  dream, 
as  it  were,  and  the  outward  mask,  it  is  a  most  beautiful 
deed.  But  before  God  it  is  shamful  idolatry;  because 
he  claims  for  himself  the  glory  of  his  deed.  And  who 
would  doubt  that  he  had  other  failings  besides  this  thirst 
for  glory?  Attilius  cannot  claim  the  great  virtues  of  truthful- 
ness and  love  of  country  without  tending  violently  and  insanely 
toward  wickedness.  For  it  is  wicked  for  him  to  rob  God  of 
the  glory  and  to  claim  it  for  himself.  But  human  reason  cannot 
recognize  this  spoliation  of  the  T)iety. 

81  A  distinction  must  be  made  between  the  virtues  of  the 
heathen  and  the  virtues  of  Christians.  It  is  true  that  in  both 
instances  hearts  are  divinely  prompted,  but  in  the  former  am- 
bition and  love  of  glory  afterward  defile  the  divine  impulse. 


262  LUTHER  ON  SIN  AND  THE  FLOOD. 

83.  If  now,  an  orator  should  come  fortli,  who  would  dilate 
upon  the  efficient  cause,  but  disguise  the  ultimate  and  vicious 
one,  would  it  not  be  apparent  to  every  one  that  with  the  two 
most  potent  causes,  the  formal  (that,  which  gives  moral  value 
to  an  act)  and  the  ultimate  one,  disguised,  an  eloquent  man 
could  extol  such  a  wretched  shadow  of  a  virtue?  But  a  man  apt 
m  logic  will  readily  discover  tlie  deception;  he  will  observe  the 
absence  of  the  formal  cause,  namely  the  right  principle,  there 
being  no  true  knowledge  of  God  nor  of  the  proper 
attitude  toward  him.  He  sees,  furthermore,  that  the  final 
cause  is  vicious,  because  the  true  end  and  aim,  obedience  to 
God  and  love  of  neighbor,  is  not  taken  into  consideration. 
But  what  kind  of  virtue  is  that  where  nearly  every  cause  is 
lacking  except  the  natural  cause,  which  is  a  passion,  an  im- 
petus or  impulse,  by  which  the  soul  is  moved  to  show  loyalty 
to  an  enemy  ?  These  impulses,  as  I  said,  are  found  also  in  the 
ungodly.  If  exercised  for  the  good  ef  the  countiy,  they  become 
virtues;  if  for  its  injury,  they  become  vices.  This  Aristotle 
sets  forth  very  skillfully. 

83.  I  refer  to  these  things  that  students  of  sacred  litera- 
ture may  make  special  note  of  this  passage,  which  advisedly  de- 
clares human  nature  to  be  corrupt.  For  those  make-believe  vir- 
tues, found  among  the  heathen,  seem  to  prove  the  contrary  — 
that  some  part  of  nature  has  remained  as  it  was  originally. 
Hence  there  is  need  of  careful  judgment  in  order  to  distinguish 
in  this  matter. 

84.  Moses  adds,  "from  his  youth,"  because  this  evil  is  con- 
cealed during  the  first  period  of  life  and  sleeps,  as  it  were. 
Our  early  childhood  so  passes  that  reason  and  will  are  dor- 
mant and  we  are  carried  along  by  animal  impulses,  which  pass 
away  like  a  dream.  Hardly  have  we  passed  our  fifth  year 
when  we  affect  idleness,  play,  unchastity,  and  evil  lust.  But 
we  try  to  escape  discipline,  we  endeavor  to  get  away  from 
obedience,  and  hate  all  virtues,  especially  of  a  higher  order  as 
truth  and  justice.  Then  reason  awakes  out  of  a  deep  sleep, 
as  it  were,  and  sees  certain  kinds  of  pleasure,  but  not  yet  the 
true  ones,  and  certain  kinds  of  evils,  but  not  yet  the  most 
powerful  ones,  by  which  it  is  held  captive. 


GENESIS  VIII.  FLOOD  ABATES.  263 

85.  Where,  then,  the  understanding  has  attained  to  matur- 
ity, not  only  the  other  vices  are  found  to  have  grown  strong,  but 
there  are  joined  to  them  now  sexual  desire  and  unclean  pas- 
sion, gluttony,  gambling,  strife,  rape,  murder,  theft,  and 
what  not?  And  as  the  parents  had  to  apply  the  rod,  so 
now  the  government  must  needs  use  prison  and  chains  in 
order  to  restrain  man's  evil  nature, 

86.  And  who  does  not  know  the  vices  of  a  more  advanced 
age?  They  march  along  in  unbroken  file  —  love  of  money, 
ambition,  pride,  perfidy,  envy,  and  others.  These  vices  are 
so  much  the  more  harmful  as  at  this  age  we  are  more  crafty  in 
concealing  and  masking  them.  Hence,  the  sword  of  govern- 
ment is  not  sufficient  in  this  respect;  there  is  need  of  hell  fire 
for  the  punislmient  of  crimes  so  manifold  and  gi-eat.  Justly, 
then,  did  Moses  say  above  (ch  6)  that  the  human  heart,  or  the 
imagination  of  the  heart,  is  only  evil  each  day — or  at  all  times 
— and  here  again,  that  it  is  evil  from  youth. 

87.  The  Latin  version,  it  is  true,  makes  use  of  a  weaker 
term;  yet  it  says  enough  by  stating  that  it  is  inclined  toward 
evil,  just  as  the  comic  dramatist  says  that  the  minds  of  all 
men  are  inclined  to  turn  from  labor  to  lust,  Ter  Andr  1,  1,  51. 
But  those  who  try  to  misuse  this  expression  for  the  purpose 
of  making  light  of  original  sin,  are  shown  to  be  in  the  wrong 
by  the  common  experience  of  mankind;  chiefly,  however,  that 
of  the  heathen,  or  ungodly  men.  Tor  if  spiritual  men,  who 
surely  enjoy  divine  help  from  heaven,  can  hardly  hold  their 
ground  against  vices  and  be  kept  within  the  bounds  of  discip- 
line, what  can  any  man  do  without  this  help?  If  divine  aid 
contends  against  the  captivity  of  the  law  of  the  flesh  only 
with  fierce  struggles  (Eom  7,32-23),  how  insane  is  it  to  dream 
that,  without  this  divine  help,  human  nature  can  withstand 
corruption  ? 

88.  Hence  reason  of  itself  does  not  decide  upon  the  right, 
nor  does  the  will,  of  itself,  strive  after  the  same,  as  a  blind 
])]ulosophy  declares  which  does  not  know  whence  these  fearful 
impulses  to  sin  aii-e  in  children,  youths,  and  old  men.  There- 
fore it  defends  them,  calls  them  emotions  or  passions  only, 
and  does  not  call  them  natural  corruption. 


264  LUTJIER  ON  SIN  AND  THE  FLOOD. 

89.  Furtlierinore,  in  noble  men,  who  check  and  control  these 
imj^ulses,  it  calls  tlieni  virtues;  in  others  who  give  the  reins 
to  their  desires,  it  calls  them  vices.  This  is  nothing  less  than 
ignorance  of  the  fact  that  human  nature  is  evil.  The  Script- 
ures, on  the  contrary  agree  with  our  experience  and  declare 
that  the  human  heart  is  evil  from  youth.  For  we  learn  by 
experience  that  even  holy  men  can  scarcely  stand  Arm;  yea 
that  even  they  are  often  entangled  by  gross  sins,  being  over- 
whelmed by  such  natural  corruptions. 

90.  The  term  ne-urim  denotes  the  age  when  man  begins 
to  use  his  reason;  this  usually  occurs  in  the  sixth  year.  Simi- 
larly, the  term  ne-arim  is  used  to  denote  boys  and  youths 
who  need  the  guidance  of  parents  and  teachers  up  to  the  age 
of  manhood.  It  will  be  profitable  for  each  of  us  to  glance 
backward  to  that  period  of  life  and  consider  how  willingly  we 
obeyed  the  commands  of  our  parents  and  teachers,  how  diligent 
we  were  in  studying,  how  persevering  we  were,  how  often  our 
parents  punished  our  sauciness.  Who  can  say  for  himself 
that  he  Avas  not  much  more  pleased  to  go  out  for  a  walk,  to 
play  games,  and  to  gossip,  than  to  go  to  Church  in  obedience  to 
his  parents? 

91.  Although  these  impulses  can  be  corrected  or  bridled  to 
a  certain  extent  by  discipline,  they  cannot  be  rooted  out  of 
the  heart  altogether,  as  the  traces  of  these  impulses  show 
when  we  are  "  grown.  There  is  truth  in  that  unpolished 
lie:  "The  angelic  3^outh  becomes  satanic  in  his  older 
years."  God,  indeed,  causes  some  persons  to  experience 
emotions  which  are  naturally  good;  but  they  are  induced  by 
supernatural  power.  Thus  Cyrus  was  impelled  to  restore  the 
worship  of  God,  and  to  preserve  the  Church.  But  such  is  not 
the  tendency  of  human  nature.  Where  God  is  present  with 
his  Holy  Spirit,  there  only,  the  imagination  of  the  human 
heart  gives  place  to  the  thoughts  of  God.  God  dwells  there 
through  the  Word  and  the  Spirit.  Of  such,  Moses  does  not 
speak  here,  but  only  of  those  who  are  without  the  Holy  Spirit; 
they  are  wicked,  even  when  at  their  best. 

V.  21e.  Neither  will  I  again  smite  anij  more  everythiug 
living,  as  I  liave  done. 


GENESIS  VIII.  FLOOD  ABATES.  265 

i)2.  Moses  clear!}'  speaks  of  a  general  destruction,  like  tliat 
which  was  caused  by  the  flood.  From  this  it  does  not  follow 
that  God  will  also  abstain  from  partial  destruction,  and  that 
he  will  take  no  heed  of  anybody's  sin.  There  will  also  be 
an  exception  in  the  case  of  the  last  day,  when  not  only  all 
living  things  will  be  smitten,  but  all  creation  will  be  destroyed 
by  lire. 

y.  22.  While  the  eartlt  rcigiicth,  seedtime  and  harvest, 
and  cold  and  heat,  and  summer  and  winter,  and  day  and 
night  shall  not  cease. 

93.  Following  this  text,  the  Jews  divide  the  year  into  six 
parts,  each  comprising  two  months,  a  fact  which  Lyra  also 
records  in  this  connection.  But  it  seems  to  me  that  Moses 
simply  speaks  of  the  promise  that  we  need  not  fear  another 
general  flood.  During  the  time  of  the  flood  such  confusion 
reigned  that  there  was  no  season,  either  of  seedtime  or  harvest, 
and  by  reason  of  tlie  great  darkness  caused  by  the  clouds 
and  the  rain,  day  could  not  readily  be  distinguished  from 
night.  We  know  how  heavy  clouds  obscure  the  light.  How 
much  greater,  then,  was  the  darkness  when  the  waters,  lying 
under  the  clouds  like  a  mirror,  reflected  the  darkness  of 
the  clouds  into  the  faces  and  eyes  of  the  beholders ! 

94.  The  meaning,  accordingl)^  is  simply  that  God  here 
promises  Noah  the  imminent  restoration  of  the  earth,  so  that 
the  fields  might  again  be  sowed;  that  the  desolation  caused 
by  the  flood  should  be  no  more;  that  the  seasons  might  run 
their  course  in  accordance  with  regular  law :  harvest  following 
seedtime,  winter  following  summer,  cold  following  heat  in  due 
order. 

95.  This  text  should  be  carefully  remembered  in  view  of 
the  common  notions  concerning  the  signs  before  the  last  day. 
Then,  some  declare,  there  will  be  eclipses  of  I  know  not  how 
many  days  duration.  They  say  foolishly  that  for  seven  years 
not  a  single  woman  will  bring  forth  a  child,  and  the  like.  But 
this  text  declares  that  neither  day  nor  night,  neither  summer 
nor  winter,  shall  cease;  therefore  these  natural  changes  will 
go  on,  and  there  will  never  be  an  eclipse  which  will  rob  human 
eyes  of  an  entire  day. 


266  LUTHER  ON  SIN  AND  THE  TLOOD. 

96.  Nor  is  it  a  phrase  devoid  of  meaning  when  he  says. 
"While  the  earth  lemaineth,"  for  he  gives  us  to  understand  that 
the  days  of  this  earth  shall  sometime  be  numbered,  and  other 
days,  days  of  heaven,  shall  follow.  As  long,  therefore,  as  the 
days  of  the  earth  endure,  so  long  shall  the  earth  abide,  and 
with  it  the  rotation  of  seasons.  But  when  these  days  of  the 
earth  shall  pass,  then  all  these  things  shall  cease,  and  there 
shall  follow  days  of  heaven,  that  is,  eternal  days.  There  shall 
be  one  Sabbath  after  the  other,  v^^hen  we  shall  not  be  engrossed 
with  bodily  labor  for  the  purpose  of  gaining  a  livelihood;  for 
we  shall  be  as  the  angels  of  God,  Mk  12,  25.  Our  life  will 
be  to  know  God,  to  delight  in  God's  wisdom  and  to  enjoy 
the  presence  of  God.  This  life  we  attain  through  faith  in 
Christ,  in  which  the  eternal  Father  may  mercifully  keep 
us,  through  the  merit  of  his  son,  our  Savior,  Jesus  Christ,  by 
the  ruling  and  guidance  of  the  Holy  Spirit.     Amen.  Amen. 


CHAPTER  IX. 

I.    GOD    BLESSES   NOAH    AND    THE    EACE. 

A.  MARRIAGE     STATE     BLES-         3.      Evidence    of   God's^love    to 
SED   1-5.  the  human  race  3. 

1.  Why    this    blessing    neces-         ^-      gid^h^s  blessing  pertain  to 

^^^y  1-  *     Bearing-  of  children  a  spe- 

2.  Wedlock  established    twice  cial    blessing    of    God    un- 
2.                                                                    known  to  the  heathen  5. 

I.  GOD  BLESSES  NOAH  AND  THE  EACE. 

A.  Marriage  State  Blessed. 
V.  1  And  God  blessed  Noah  and  his  sons,  and  said  unto 
them,  Be  fruitful,  and  multiply,  and  replenish  the  earth. 

1.  This  consolation  was  indeed  needed  after  the  whole 
human  race  had  been  destroyed  by  the  flood  and  only  eight 
souls  were  saved.  Now  Noah  knew  that  God  was  truly  merci- 
ful, since,  not  content  with  that  first  blessing  which  he  had 
bestowed  upon  mankind  in  the  creation  of  the  world,  he  added 
this  new  blessing,  that  Noah  might  have  no  misgivings  what- 
ever in  regard  to  the  future  increase  of  his  posterity.  And 
the  joy  brought  by  this  promise  was  all  the  greater  for  God's 
emphatic  promise  on  a  previous  occasion,  that  he  would  never 
again  visit  mankind  with  such  severe  punishment. 

2.  In  the  first  place,  then,  this  chapter  renews  the  establish- 
ment of  marriage.  God,  by  his  Word  and  command,  joins 
male  and  female  for  the  purpose  of  repopulating  the  earth. 
Inasmuch  as  God  had  been  roused  to  anger  before  the  flood 
by  the  sin  of  lust,  it  was  now  needful,  by  reason  of  that 
fearful  proof  of  wrath,  to  show  that  God  does  not  abhor  the 
lawful  cohabitation  of  man  and  woman,  but  that  it  is  his  will 
to  increase  mankind  by  this  means. 

3.  The  fact  that  God  had  expressed  it  as  his  will  that  the 
human  race  should  be  propagated  through  a  union  between 
man  and  w^oman,  an  end  which  could  have  been  attained  from 
stones  had  he  failed  to  approve  such  union  as  lawful,  after  the 


268 


LUTHEK  ON  SIN  AND  THE  FLOOD. 


manner  of  Deucalion  of  whom  the  poets  fable  —  this  fact 
tended  to  furnish  Noah  sure  evidence  that  God  loved  man, 
and  desired  his  welfare,  and  that  now  all  anger  was  at  an 
end.  Therefore  this  passage  illustrates  the  dignity  of  wed- 
lock, which  is  the  foundation  of  the  family  and  State,  and 
the  nursery  of  the  Church. 

4.  The  objection  is  here  raised  that  Noah  had  already 
reached  an  age  no  longer  fit  for  j)rocreation  in  view  of  the  fact 
that  the  Bible  records  no  instance  of  children  being  born 
to  him  afterwards,  and  therefore  this  promise  was  valueless. 
To  this  I  reply  that  this  promise  was  given,  not  to  Noah  alone, 
but  also  to  his  sons,  even  to  all  mankind;  so  that  the  expecta- 
tion of  offspring  was  entertained  even  by  the  grandsire  Noah. 

5.  This  passage,  furthermore,  tends  to  convince  us  that 
children  are  a  gift  of  God  and  a  result  of  his  blessing,  as  is 
shown  in  Psalms  127,  3.  The  heathen,  who  know  nothing 
of  God's  Word,  ascribe  the  increase  of  mankind  partly  to 
nature  and  partly  to  chance,  in  view  of  the  fact  that  those 
who  are  evidently  most  fit  for  procreation  often  remain  with- 
out offspring.  Hence,  they  do  not  thank  God  for  this  gift, 
nor  do  tliey  receive  their  children  as  a  blessing  from  God. 

B.  Man's  Use  Of  and  Dominion  Over  Animals. 


B    MAN'S  USE  OF  AND   DOMIN- 
ION  OVER   ANIMALS   6-31 
Whether      animals      feared 
man  before  the  flood  6-7. 
Relation    between    this    use 
and   dominion   and  of  what 
they    give    evidence    7-9. 
This  use  and  rule  a  special 
blessing-  of  God   S-10. 
Whether      the      custom      of 
slaying    cattle     dates    from 
the  beginning  of  the  world 
10-11. 

Whether     Adam     knew     of 
this    use    and    dominion    12. 
Ttiis  use  of  animals  is  evid- 
ence   of    God's    love    to    the 
human  race  13. 
God's  blessings  greater 
than  his  wrath  13. 
Whether    this    use    extends 
to  unclean  animals  14-15. 
How  man's  fear  of  animals 
and   their  w  i  1  d  n  e  s  s  and 


cruelty  can   exist  with   this 
dominion   16-18. 

*  New  sins  accompanied  by 
new   punishments   19-20. 

*  Sodom  before  and  after  its 
destruction    21. 

*  God's  punishment  of  Wit- 
tenberg, Bruges  and  Ven- 
ice,  and  the  cause   22-23. 

*  God's  command  not  to  eat 
blood. 

a.  Why   given   24. 

b.  How  to  treat  this  text, 
which  contains  God's  Word 
25. 

*  Meaning  of  Nephesch  and 
Basar  26. 

c.  Right  understanding  of  the 
command  27. 

*  The  words,  "Surely  your 
blood    will    I    require"   etc. 

a.  Lyra's  and  the  Rabbis'  ex- 
planation,   28-29. 

b.  Their  true  meaning  30-31. 


V.  ,3.  And  the  fear  of  you  and  the  dread  of  you  sliall  he 
upon  every  least  of  the  earth,  and  upon  every  bird  of  thd 


GENESIS  IX.  EAINBOW  COVENANT.  269 

heavens;  ivith  all  zuherewith  the  ground  teemetli,  and  all  the 
fishes  of  the  sea,  into  your  hand  are  they  delivered. 

6.  It  would  seem  that  the  dominion  of  man  is  here 
increased  for  his  greater  consolation.  For  though  after  the 
creation  man  was  given  dominion  over  all  animals,  yet  we 
do  not  read  that  the  beasts  feared  and  fled  from  him  accord- 
ing to  the  description  of  Moses.  The  reason  is  found  in  the 
fact  that  heretofore  the  animals  were  not  destined  to  be  man's 
food;  man  had  been  a  kind  ruler  of  the  beasts,  not  a  killer  and 
eater. 

7.  Here,  however,  they  are  subjected  to  man  as  a  tyrant 
with  unlimited  pov^^er  of  life  and  death.  Since  the  servitude 
of  the  beasts  is  increased  and  the  power  of  man  over  them 
extended;  the  animals  are  harassed  by  terror  and  fear  of  man. 
We  see  even  the  tamed  ones  do  not  readily  allow  themselves 
to  be  handled;  they  feel  the  mastery  of  man  and  have  a 
constant  instinct  of  danger.  I  do  not  believe  that  such  was 
the  case  before  this  Word  of  God  was  spoken.  Before  that 
time,  men  used  suitable  animals  for  their  work  and  for  sacri- 
fice, but  not  for  food.  This  increase  of  power  also  is  a  token 
of  God's  favor;  he  confers  a  privilege  unknovi^n  to  the  patri- 
archs, as  a  token  of  his  love  and  interest  in  man. 

8.  We  must  not  undervalue  this  boon  authority  over  the 
beasts;  for  it  is  a  special  gift  of  God,  of  which  the  heathen 
knew  nothing,  because  they  lack  the  Word.  We  are  the 
ones  who  derive  the  greatest  benefit  from  this  gift.  When 
this  revelation  was  given  to  Noah,  and  such  a  privilege  grant- 
ed, there  was  really  no  need  of  it.  A  few  men  possessed  the 
whole  earth,  so  that  its  fruits  were  to  be  enjoyed  by  them  in 
abundance  and  it  was  not  necessary  to  add  the  flesh  of  beasts. 
But  we  today  could  not  live  altogether  on  the  fruits  of  the 
earth;  it  is  a  great  boon  to  us  that  we  are  permitted  to  eat 
the  flesh  of  beasts,  of  birds  and  of  fish. 

9.  This  word,  therefore,  establishes  the  butcher's  trade;  it 
puts  hares,  chickens,  and  geese  upon  the  spit  and  fills  our 
tables  with  all  manner  of  dishes.  Necessity  makes  men  in- 
dustrious. Not  only  do  they  hunt  the  animals  of  the  forests, 
but  carefully  fatten  others  at  home  for  food.     God  in  this  pas- 


270  LUTHER  ON  SIN  AND  THE  FLOOD, 

sage  establishes  himself  a  slaughterer,  as  it  were,  for  by  his 
word  he  consigns  to  slaughter  and  death  those  animals  which 
are  suitable  for  food,  as  recompence  to  Godfearing  Noah  for 
his  tribulations  during  the  flood.  For  that  reason  would 
God  feed  Noah  with  lavish  hand. 

10.  We  must  not  think  that  this  privilege  was  not  divinely 
ordered.  The  heathen  believe  that  this  custom  of  slaughtering 
animals  always  existed.  Such  things  are  established,  or  rather 
permitted,  by  the  Word  of  God;  beasts  could  not  have  been 
killed  without  sin  if  God  had  not  expressly  permitted  it  by 
his  Word.  It  is  a  great  liberty  for  man  to  slaughter  all  kinds 
of  beasts  fit  for  food  and  eat  them  without  wrong-doing.  Had 
but  a  single  kind  of  beasts  been  reserved  for  food,  it  would 
still  have  been  a  great  boon;  how  much  more  should  we  value 
this  lavish  blessing,  that  all  beasts  suitable  for  sustenance  are 
given  into  the  power  of  man ! 

11.  The  godless  and  the  gentiles  do  not  recognize  this; 
nor  do  the  philosophers.  They  believe  that  this  privilege 
has  always  been  man's.  As  for  us,  however,  we  should  have 
full  light  on  the  subject,  in  order  that  our  consciences  may 
enjoy  both  rest  and  freedom  in  the  use  of  what  God  has 
created  and  allowed,  there  being  absolutely  no  law  against 
such  food.  Tliere  can  be  no  sin  in  their  use,  though  the 
wicked  priests  have  criminally  burdened  the  Church  on  this 
subject. 

12.  In  this  passage,  tlien,  the  power  of  man  is  increased 
and  the  brute  beasts  are  committed  to  him,  even  unto  death. 
They  fear  man  and  flee  him  under  the  new  order,  running 
counter  to  the.  experience  of  the  past.  Adam  would  have 
been  averse  to  killing  even  a  small  bird  for  food.  But  now, 
'since  the  promulgation  of  this  Word,  we  know  that,  as  a  special 
blessing,  God  has  furnished  our  kitchens  with  all  kinds  of 
meat.  Later  on  he  will  also  take  care  of  the  cellar  by  showing 
man  how  to  cultivate  the  vine. 

13.  These  are  sure  proofs  that  God  no  longer  hates  man, 
but  favors  him.  This  story  bears  witness  that,  as  God's  wrath, 
once   aroused,   is  unbearable,   so  his  mercy  is  lilcvvise  endless 

and  witliout  measure  when  it  again  begins  to  glow.     But  his 


GJiJNESIS  IX.  EAINBOW  COVENANT.  271 

mercy  is  the  more  abundantly  exercised  because  it  is  the  very 
nature  of  God,  while  wrath  really  is  foreign  to  God;  he  takes 
it  upon  himself  contrary  to  his  nature  and  forced  thereto  by 
the  wickedness  of  men. 

V.  3.  Every  moving  thing  that  liveth  shall  he  food  for  you; 
as  the  green  herb  have  I  given  you  all. 

14.  Here  a  question  arises.  In  chapter  7,2,  Moses  showed 
the  difference  between  clean  and  unclean  beasts;  here,  however, 
he  speaks  of  all  animals,  without  any  distinction.  Did  God, 
then,  permit  man  to  use  also  the  unclean  animals  for  food? 

15.  The  statement  as  such  is  general:  every  moving  thing 
that  moveth  upon  the  earth.  There  are  some  who  believe  that 
men  at  the  time  of  Noah  made  no  distinction  between  clean 
and  unclean  animals  as  regards  food.  But  I  hold  a  different 
opinion.  For  since  such  difference  had  been  established  before 
that  time  and  was  carefully  observed  in  the  Law  afterward, 
I  believe  that  men  used  only  clean  beasts  for  food;  that  is,  such 
as  were  offered  in  sacrifice.  Hence  the  general  declaration  must 
be  understood  with  a  modification:  Everything  that  liveth  and 
moveth,  of  clean  beasts,  is  to  be  food  for  you.  For,  in  gener- 
al, human  nature  loathes  serpents,  wolves,  ravens,  mice,  and 
dormice,  though  certain  tribes  may  be  found  who  relish  even 
these  animals.  The  fear  and  terror  of  man  is  upon  all  beasts 
of  the  earth,  because  he  is  allowed  to  kill  them;  but  it  does 
not  follow  that  man  uses  them  all  for  food.  It  is  probable 
that  ISToah  ate  clean  beasts  only;  and  only  clean  beasts,  he 
knew,  were  acceptable  to  Jehovah  in  sacrifice. 

16.  But  there  is  another  thing  hard  to  understand.  Hotv 
can  it  be  that  the  terror  and  fear  of  man  is  upon  all  animals 
when  wolves,  lions,  bears,  wild  boars,  and  tigers  devour  men, 
and  are  rather  a  terror  to  men?  So  with  the  entire  family 
of  serpents,  from  which  we  flee  at  a  glance.  What  shall  we 
say  here  ?  Is  the  Word  of  God  untruthful  ?  I  answer :  Though 
we,  being  aware  of  our  danger,  flee  from  such  beasts  and  arc 
afraid  of  them,  yet  they,  likewise,  fear  man.  Even  the  fiercest 
beasts  become  terrified  and  fiee  at  the  first  sight  of  man;  but 
when  they  become  enraged  they  overcome  man  by  reason  of 
their  bodily  strength. 


272  LUTHER  ON  SIN  AND  THE  FLOOD. 

17.  But,  3^ou  say,  why  do  they  fear  when  they  are  stronger? 
T  answer:  They  know  that  man  is  endowed  with  reason,  which 
is  more  powerful  than  any  beast.  The  skill  of  man  masters 
even  elephants,  lions,  and  tigers.  Whatever  man's  bodily 
strength  is  unable  to  do,  that  he  accomplishes  by  his  skill 
and  his  reasoning  powers.  How  would  it  otherwise  be  possible 
for  a  boy  of  ten  years  to  control  an  entire  herd  of  cattle? 
Or  for  man  to  guide  a  horse,  an  animal  of  singular  fierceness 
and  strength,  to  go  in  whatever  direction  he  desires,  now 
urging  it  forward  and  then  compelling  it  to  a  more  moderate 
gait?  All  these  things  are  done  by  man's  skill,  not  by  his 
strength.  Hence,  we  do  not  lack  clear  proofs  that  the  fear 
of  man  remains  upon  the  beasts,  which  harm  man  when  they 
become  enraged,  and  for  that  reason  are  feared  by  him. 

18.  I  have  no  doubt,  however,  that  at  the  time  of  Noah  and 
the  patriarchs  immediately  succeeding, this  fear  in  the  beasts  was 
greater,  because  righteousness  then  flourished  and  there  was  less 
of  sin.  Afterward,  Avhen  holiness  of  life  declined  and  sin  in- 
creased, man  began  to  lose  this  blessing,  and  the  wild  l)easts  be- 
came a  punishment  for  sin.  Moses  threatens  in  Deut.  32,  31 
that  God  would  send  upon  them  the  teeth  of  beasts.  How 
fearful,  also,  was  the  plague  of  the  fiery  serpents  in  the  desert ! 
Num  21,  6.  Bears  tore  to  pieces  the  lads  who  mocked  the 
prophet,  2  Kings  2,  24.  Why  did  the  beasts  here  lose  their 
fear  of  man?  Why  did  they  rage  against  man?  Was  not 
sin  the  cause? 

19.  Therefore,  as  stated  before,  when  new  sins  arise,  new 
punishments  will  also  arise.  So  we  see  that  in  our  day  disease 
and  misfortunes  heretofore  rare  become  general,  like  tlie 
English  sweat,  the  locusts  whicli  in  the  year  1542  devasted 
great  stretches  of  land  in  Poland  and  Silesia,  and  other  ex- 
amples. 

20.  In  like  manner,  God  promised  seasons  of  seeding  and 
of  harvest,  of  heat  and  cold,  and  yet  he  does  not  so  close 
his  eyes  to  our  sins  that  the  seaons,  both  of  seeding  and  of 
harvest,  are  not  subject  to  climatic  disturbances,  such  as  the 
fearful  drouth  of  the  year  1504  and  the  almost  unending  rains 
of  the  two   following  years.      Considering  the  wickedness  of 


GENESIS  IX.  RAINBOW  COVENANT.  273 

our  age,  why  should  we  wonder  that  the  blessing  gives  place 
to  a  curse,  so  that  the  beasts,  which  would  fear  us  were  we 
not  wicked,  are  now  a  terror  unto  us  and  harmful? 

21.  The  country  of  the  Sodomites  was  like  a  paradise;  but 
by  reason  of  sin  it  was  turned  into  a  sea  of  asphalt;  and  those 
who  have  seen  that  country  tell  us  that  most  beautiful  ap- 
ples grow  there,  but  when  they  are  cut  open  they  are  found 
to  be  filled  with  ashes  and  offensive  odor.  The  reason  for  this 
is  that  the  Sodomites  did  not  acknowledge  the  gifts  of  God 
who  blessed  them,  but  misused  them  according  to  their  own 
will.  Furthermore,  they  blasphemed  God,  and  persecuted  his 
saints,  being  haughty  by  reason  of  those  good  gifts.  There- 
fore the  blessing  was  taken  away,  and  ever5rfching  became  curse- 
ridden  This  is  the  true  explanation  of  the  fact  that,  though 
there  are  signs  of  terror  in  wild  animals,  we  are  nevertheless 
afraid  of  them,  and  they  inflict  harm  upon  us. 

22.  I  am  quite  certain  that  very  wicked  men  once  lived 
in  this  country  of  ours;  how  could  we  otherwise  explain  the 
parched  soil  and  barren  sands  ?  Names  also  show  that  the  Jews 
at  one  time  peopled  this  country.  Where  bad  people  live, 
there  the  land  gradually  grows  bad  by  the  curse  of  God. 

23.  The  city  of  Bruges  in  Flanders  used  to  be  a  renowned 
port;  but  from,  the  time  when  they  held  King  Maximilian  cap- 
tive, the  sea  retreated,  and  the  port  ceased  to  exist.  Of  Venice 
they  say  the  same  thing  today.  ISTor  is  this  very  astonishing, 
since  to  the  numberless  sins  of  rulers  of  the  State,  defence  of 
idol   worship   and  persecution   of  the   Gospel   was   added. 

V.  4.  But  flesh  zvith  the  life  thereof,  which  is  the  Mood 
thereof,  shall  ye  not  eat. 

24.  What  we  have  heard  so  far,  referred  to  domestic  matters ; 
now  God  adds  a  commandment  pertaining  to  civil  government. 
Since  it  was  no  more  a  sin  to  kill  an  ox  or  a  sheep  for  food 
than  it  was  to  pluck  a  flower  or  an  herb,  growing  in  the  field, 
there  was  some  danger  that  men  might  misuse  this  God-given 
power  over  the  beasts  and  go  beyond  it  even  to  the  shedding 
of  human  blood.  Hence,  he  now  adds  a  new  law,  that  human 
blood  must  not  be  shed,  and  at  the  same  time  he  curtails  the 


274  LUTHEE  ON  SIN  AND  THE  ELOOD. 

liberty  of  eating  flesh;  lie  forbids  them  to  eat  flesh  which  has 
not  first  been  drained  of  blood. 

25.  The  Hebrew  text  presents  many  difficulties,  and,  for 
this  reason,  interpreters  are  at  variance.  It  is  needless  to 
recite  all  renderings  of  this  verse.  I  steadily  follow  the  rule 
that  the  words  must  explain  the  things,  not  the  things  the 
words.  Hence,  I  spend  no  time  upon  the  ideas  of  those  who 
explain  the  words  according  to  their  own  inclinations,  making 
them  serve  the  preconceived  notions  which  they  bring  to  their 
literature. 

26  Let  us  first  look  at  the  meaning  of  the  words.  RepJiesh 
properly  denotes  a  body  with  a  soul,  or  a  living  animal,  such 
as  the  ox,  the  sheep,  man,  etc.  It  denotes  not  merely  the 
body,  but  a  living  bod}^,  as  when  Christ  says:  I  lay  down  my 
life  for  the  sheep,  Jn  10,  15.  Here  the  word  "life"  means 
nothing  else  than  the  life  animating  the  body.  Basar,  how- 
ever, means  flesh,  which  is  a  part  of  the  material  element,  and 
yet  has  its  breath  and  its  energy,  not  from  the  bod}^,  but 
from  the  soul.  For  the  flesh  or  the  body,  of  itself  and  with- 
out the  soul,  is  an  inanimate  thing,  like  a  log  or  a  stone; 
but  when  it  is  filled  with  the  breath  of  the  soul,  then  its 
fluids  and  all  bodily  forces  assume  activity. 

27.  God  here  forbids  the  eating  of  a  body  which  still 
contains  the  stirring,  moving,  living  soul,  as  the  hawk  devours 
chickens,  and  the  wolf  sheep,  without  killing  them,  but  while 
still  alive.  Such  cruelty  is  here  forbidden  by  Jehovah,  who 
sets  bounds  to  the  privilege  of  slaughtering,  lest  it  be  done 
in  so  beastly  a  manner  that  living  bodies  or  portions  thereof 
be  devoured.  The  lawful  manner  of  slaughtering  is  to  be 
observed,  such  as  was  followed  at  the  altar  and  in  religious 
rites,  where  the  beast,  having  been  slain  without  cruelty  and 
duly  cleansed  from  blood,  was  finally  offered  to  God.  I  hold 
that  the  simple  and  true  meaning  of  the  text,  which  is  also 
given  by  some  Jewish  teachers,  is  that  we  must  not  eat  raw 
flesh  and  members  still  palpitating,  as  did  the  Laestrygones  and 
the  Cyclopes. 

V.  5.  And  surely  your  hlood,  the  hlood  of  your  lives,  will 
I  require;  at  the  hand  of  every  heast  ivill  I  require  it:  and 


GENESIS  IX.  EAINBOW  COVENANT.  275 

at  the  hand  of  man,  even  at  the  hand  of  every  man's  brother, 
will  I  require  the  life  of  man. 

28.  Here  the  Hebrew  text  is  even  more  difficult  than  in 
the  foregoing  verse.  Lyra,  quoting  the  Rabbins,  finds  four 
kinds  of  manslaughter  indicated  here;  he  divides  the  statement 
into  two  parts,  and  finds  a  tvi^ofold  explanation  for  each.  He 
understands  the  first  part  to  mean  those  who  lay  murderous 
hands  upon  themselves.  If  this  is  correct,  then  this  passage  is  a 
witness  for  immortality;  for  how  could  God  call  to  account 
a  person  who,  being  dead,  no  longer  exists?  Hence,  punishment 
of  sin  after  this  life  could  be  indicated  here.  But  it  seems 
to  me  that  philology  militates  against  this  explanation.  Though 
I  do  not  lay  claim  to  a  perfect  knowledge  of  the  Hebrew 
tongue,  yet  I  am  certain  that  such  a  meaning  is  not  here 
apparent. 

29.  The  second  kind  of  nmrder,  he  illustrates  by  the  custom 
of  throwing  human  beings  before  Avild  beasts,  as  was  done 
aforetime  in  the  theatres,  truly  a  barbaric  spectacle,  repulsive 
to  all  human  feeling;  the  third  kind  is  murder  at  the  insti- 
gation of  another;  the  fourth,  murder  of  a  relative. 

30.  This  distinction  would  be  quite  satisfactory  if  it  could 
be  proven  from  the  words  of  the  text;  but  it  is  a  Jewish 
invention  born  of  their  hatred  of  the  Roman  laws.  It  is  much 
simpler  to  understand  this  passage  as  a  general  prohibition  of 
murder,  according  to  the  fifth  commandment,  which  says, 
"Thou  shalt  not  kill."  God  desires  not  even  a  beast  to  be 
killed,  except  for  a  sacred  purpose  or  for  the  benifit  of  man. 
Much  less  does  he  permit  taking  the  life  of  man,  except  by 
divine  authority,  as  will  be  explained  hereafter. 

31.  In  the  first  place,  then,  wilful  and  wicked  slaughter 
is  forbidden.  Culture  is  opposed  to  the  wanton  killing  of 
animals  and  to  the  eating  of  raw  meat.  In  the  second  place 
God  forbids  homicide  of  any  description;  for  if  God  will 
require  the  blood  of  a  murdered  human  being  from  the 
beast  that  slew  him,  how  much  more  relentlessly  will  he  re- 
quire it  at  the  hand  of  man?  Thus  this  passage  voices  the 
sentiment  of  the  fifth  commandment,  that  no  one  shall  spill 
human  blood. 


276  LUTHER  ON  SIN  AND  THE  FLOOD. 

II.  LAW  AGAINST  MAN-SLAUGHTEE;  GOD'S  COVENANT  WITH 
NOAH;   THE   RAINBOW. 

II.  LAW    CONCERNING   MAN'S  6.      How       is      government      a 

SLAUGHTER;    GOD'S    COVE-  proof  of  God's  love  to  man 

NANT    WITH     NOAH;      THE  38. 

RAINBOW  32-68.  7.      Why    God    gave    this    com- 

A.  LAW     CONCERNING     SLAY-  mand,  and  why  he  punishes 

ERS  OP  LIFE.  man   slaughter,    39. 

1.  If     it     existed    before    the  8.      Hereby  a  new  police  and  a 
flood  32.  new  order  are  instituted  40. 

2.  Relation     of    the     flood     to  *     Verdict   of   philosophy    and 
this  law    33.  of  reason  on  civil  authority 

3.  This   the  source  of  all   hu-  41. 

man    laws    34-36.  *     Verdict  of  God's  Word  42. 

4.  When    and    how    this    law       9.    This  law  applies  to  all  men 
can  be  executed   35.  43. 

*     Why   is   it  well  to   observe  10.    Why  God  is  such  an  enemy 
that    government    was    in-  of  man-slaughter,     and     so 

stituted  by  God  36-37.  earnestly   forbids   it   44-45. 

5.  In    what    respect     is     it     a  11.    The      conclusion     that    God 
great  blessing  from  God  37.  loves  life  46. 

II.     THE  LAW  AGAINST  TAKING  LIFE;  GOD'S 
COVENANT  WITH  NOAH;   THE  EAINBOW. 

A.    The  Law  Against  Talking  Life. 

V.  6a.  Who  sheddeth  man's  blood,  hy  man  shall  his 
blood   be  shed. 

33.  Here  the  carelessness  of  the  Latin  translator  deserves  re- 
proof; for  he  omitted  the  very  necessary  expression  "by  man." 
Tlie  difference  between  the  time  before  and  that  after  the 
flood  is  thus  brought  out.  When  Cain  had  murdered  his 
brother  Abel,  God  revered  human  blood  so  highly  that  he 
threatened  to  visit  sevenfold  punishment  upon  anyone  who 
should  kill  Cain.  He  would  not  have  the  slayer  of  man 
put  to  death  even  by  due  process  of  law;  and  though  Adam 
punished  the  sin  of  his  son  severely  by  casting  him  out,  he 
did  not  dare  to  pronounce  sentence  of  death  upon  him. 

33.  But  here  Jehovah  establishes  a  new  law,  requiring 
the  murderer  be  put  to  death  by  man- — a  law  unpreced- 
ented, because  heretofore  God  had  reserved  all  judgment  to 
himself.  Wlien  he  saw  that  the  world  was  growing  worse 
and  worse,  he  finally  enforced  punishment  against  a  wicked 
world  by  the  flood.  Here,  however,  God  bestows  a  share  of 
his  authority  upon  man,  giving  him  the  power  of  life  and 
death,  that  thus  he  may  be  the  avenger  of  bloodshed.  Whoso- 
ever takes  man's  life  without  due  warrant,  him  God  subjects 
not   only   to   his   own   judgment,   but   also   to   the   sword   of 


GENESIS  IX.  RAINBOW  COVENANT.  277 

man.  Though  God  may  use  man  as  his  instrument  in  punish- 
ing, he  is  himself  still  the  avenger.  Were  it  not  for  the 
divine  command,  then,  it  would  be  no  more  lawful  now 
to   slay   a   murderer  than  it  was  before  the   flood. 

34.  This  is  the  source  from  whidi  spring  all  civil  laws 
and  the  laws  of  nations.  If  God  grants  man  the  power 
of  life  and  death,  he  certainly  also  grants  power  in  matters 
of  lesser  importance  —  power  over  property,  family,  wife, 
children,  servants  and  fields.  God  wills  that  these  things 
shall  be  under  the  control  of  certain  men,  who  are  to  punish 
the  guilty. 

35.  AVe  must  remember  well  that  between  the  power  of 
God  and  of  men  there  is  this  difference:  God  has  the  power 
to  slay  us  when  the  world  cannot  even  accuse  us  —  when  l)e- 
fore  it  we  are  innocent.  Sin  is  born  with  us;  we  are  all 
guilty  before  God.  Men  have  no  authority  to  slay  except 
where  guilt  is  apparent  and  crime  is  proven.  Hence  courts  have 
been  established  and  a  definite  method  of  proceeding  instituted 
for  the  purpose  of  investigating  and  proving  the  crime  before 
the  sentence  of  death  is  passed. 

35.  Heed,  then,  this  passage.  It  establishes  civil  authority 
as  God's  institution,  with  power,  not  only  of  life  and  death, 
but  jurisdiction  in  matters  where  life  is  not  involved.  Magis- 
trates are  to  punish  the  disobedience  of  children,  theft,  adultery, 
perjury — all  sins  which  are  forbidden  in  the  second  table. 
He  who  grants  jurisdiction  over  the  life  of  man,  at  the  same 
time  grants  judgment  over  lesser  matters. 

37.  The  importance  of  this  text  and  its  claim  to  atten- 
tion consists  in  the  fact  that  it  records  the  establishment  of 
civil  authority  by  God  with  the  sword  as  insignia  of  power, 
for  the  purpose  that  license  may  be  curbed  and  anger  and 
other  sins  inhibited  from  growing  beyond  all  bounds.  Had 
God  not  granted  this  power  to  man,  what  kind  of  lives,  I  ask 
you,  would  we  lead?  He  foresaw  that  wickedness  would  ever 
flourish,  and  established  this  external  remedy  to  prevent  the 
indefinite  spread  of  license.  By  this  safeguard  God  pro- 
tects life  and  property  as  by  a  fence  and  a  wall. 

38.  We    find   here   no   less    a    proof   of    God's   great   love 


278  LUTHER  ON  SIN  AND  THE  FLOOD. 

toward  man  than  his  promise  that  the  flood  shall  never 
again  rage^  and  his  promise  that  flesh  may  be  eaten  for  the 
sustenance    of   human   life. 

V.  6b.  For  in  the  image  of  God  made  he  man. 

39.  This  is  the  powerful  reason  why  God  does  not  wish 
men  to  be  killed  by  private  arbitrament.  Man  is  n  noble  creat- 
ure, who,  unlike  other  living  immaa  beings,  has  been  fashioned 
according  to  the  image  of  God.  While  it  is  true  that  he  has 
lost  this  image  through  sin,  as  we  have  seen  above,  it  is  capable 
of  being  restored  through  the  Word  and  the  Holy  Spirit.  This 
image  God  desires  us  to  revere  in  each  other;  he  forbids  us 
to  shed  blod  by  the  exercise  of  sheer  fore.  But  he  who 
refuses  to  respect  the  image  of  God  in  man,  and  gives  way 
to  anger  and  provocation,  those  worst  counselors  of  all,  as  some 
one  has  called  them,  his  life  is  suiTcndered  to  civil  authori- 
ty in  forfeit,  by  God,  in  that  God  commands  that  also  his 
blood  shall  be  shed. 

40.  Thus  the  subject  under  consideration  teaches  the 
establishment  of  civil  authority  in  the  world,  which  did  not 
exist  before  the  flood.  Cain  and  Lamech — and  this  is  a  case 
in  point — were  not  slain,  though  the  holy  patriarchs  were  the 
arbiters,  judges,  of  public  action.  But  in  this  Scripture  they 
who  have  the  sword,  are  commanded  to  use  it  against  those 
Avho  have  shed  blood. 

41.  Thus  the  problem  is  here  solved  that  worried  Plato 
and  all  sages.  They  concluded  that  it  is  impossible  to 
administer  government  without  injustice,  because  all  men 
occu])y  the  same  level  of  dignity  and  position.  Why  did 
Ceasar  rule  the  world?  Why  did  others  obey  him,  since 
he  was  only  human  like  themselves  —  no  better,  no  stronger 
and  liable  to  die  as  soon  as  themselves?  He  was  subject 
to  the  same  conditions  as  all  men.  Hence  it  seems  to  be 
tyranny  for  him,  who  was  quite  similar  to  other  men,  to 
usurp  rulership  among  men.  If  he  is  like  other  men  it  is 
the  highest  wrong  and  injustice  to  ignore  this  similarity, 
and  to  foist  his  rule  by  force  upon  others. 

42.  This  is  the  conclusion  at  which  reason  arrives  and 
it  cannot  entertain  any  view  to  the  contrary.     But  we,  having 


GENESIS  IX.  EAINBOW  COVEXANT.  279 

the  Word,  can  see  that  we  must  oppose  to  such  reasoning 
the  command  of  God,  the  author  of  this  order  of  things. 
Accordingly,  it  is  for  us  to  render  obedience  to  the  divine 
order  and  to  endure  it,  so  that  to  our  other  sins  this  may 
not  be  added,  that  we  are  disobedient  to  the  will  of  God  at 
the  very  point  where  we  derive  benefit  in  so  many  ways. 

43.  To  sum  up,  this  passage  permits  the  slaughter  of 
animals  for  religious  and  personal  use,  but  it  emphatically 
forbids  the  taking  of  man's  life,  because  man  is  made  in  the 
image  of  God.  Those  who  violate  his  command  he  gives 
into  the  hands  of  the  authorities  to  be  slain. 

V.  7.  And  you,  he  ye  fruitful,  and  multiply;  liring  forth 
abundantly  in  the  earth,  and  multiply  therein. 

44.  The  slaughter  of  animals  having  been  granted,  not 
only  for  sacrifice,  but  also  for  food,  and  the  killing  of  hu- 
man beings  having  been  forbidden,  we  are  given  the  reason 
why  God  regards  tlie  shedding  of  human  blood  with  so  much 
aversion.  He  desires  mankind  to  multiply  on  the  earth; 
but  the  slaughter  of  men  lays  the  earth  waste  and  produces 
a  wilderness.  AYe  see  tliis  in  case  of  war.  God  did  not  create 
the  earth  without  purpose.  He  intended  it  to  be  inhabited, 
Is  45,  18.  He  makes  it  fruitful  by  ram  and  sunshine  for 
man's  benefit.  Therefore  he  is  displeased  with  those  who 
remove  from  the  earth  its  inhabitants.  His  will  is  life,  and 
not  death,  Ps  30,  5. 

45.  These  and  similar  sayings  of  the  prophets  are  based 
upon  promises  like  we  find  here,  that  God  commands  man 
to  multiply.  Plainly  he  is  more  inclined  to  give  life  and 
to  do  good  than  to  be  angry  and  to  kill.  If  it  were  otherwise, 
why  should  he  forbid  the  taking  of  human  life?  Why 
should  pestilence  be  of  rare  occurrence?  Pestilence  and 
general  epidemics  occur  scarce  once  in  ten  years.  Men  are 
born,  animals  grow,  and  crops  without  end  are  growing  con- 
tinually. 

46.  All  these  facts  go  to  show  that  God  loves,  not  death, 
but  life.  He  created  man,  not  that  he  should  die,  but  that 
he  should  live;  'Tjut  through  the  envy  of  the  devil  did  death 
enter  the  world,"   Sap   2,   24.     But  even   after  the  fall,  the 


2S0  LUTHER  ON  SIN  AND  THE  FLOOD. 

blessings  wliicli  remain  are  so  guarded  as  to  render  the  con- 
clusion inevitable  that  God  loves  life  rather  than  death. 

It  is  well  for  us  to  ponder  these  matters  very  often;  thus, 
as  Solomon  has  truly  said,  Jehovah  shall  be  to  us  a  fountain 
of  blessings.  Prov  18,  22. 

B.   God's   Covenant  with  Noah. 

B.      GOD'S     COVENANT     WITH  *     The     significance     of    these 
NOAH  47-55.  to   our  first  parents   49-50. 

*  Why     the     same     thing     is  3.      Nature      of      this    covenant 
repeated   17.  51. 

1.  Whether  this  covenant  ap-  *  Characteristics  of  a  humble 
plies  to  man  alone  or  also  heart  and  God's  dealings 
to  the   animals    48.  with   it   52-54. 

2.  Whether  this  covenant  ap-  4.  This  covenant  given  for 
plies  to  tlie  men  and  ani-  man's  comfort  and  as  a 
mals  of  that  day  only   49.  proof  of  God's  love,   53-54. 

*  God       always       connected  5.      It  is  a    comfort     to     us     at 
signs  with  his  promises  49.  present  55. 

Vs.  8-11.  And  God  spake  unto  Noali,  and  his  sons  with 
him,  saying,  And  I,  behold,  I  establish  my  covenant  with 
you,  and  with  your  seed  after  you;  and  ivith  every  living^ 
creature  that  is  with  you,  the  birds,  the  cattle,  and  every 
beast  of  the  earth  with  you;  of  all  that  go  out  of  the  ark, 
even  every  beast  of  the  earth.  And  I  zvill  establish  my 
covenant  ivith  you;  ncitlier  shall  all  flesli  be  cut  off  any  more 
by  the  waters  of  the  flood;  neither  sliall  there  any  more  be 
a  flood  to  destroy  the  earth. 

47.  Previously  we  at  various  times  explained  this  mass- 
ing of  words.  When  the  Holy  Spirit  is  prolix,  there  is  a  cause 
for  it.  Let  us  therefore,  consider  what  fear,  dread  and  peril 
Noah  and  his  family  endured  and  it  will  be  easily  understood 
why  it  was  necessary  for  God  to  say  and  to  emphasize  the 
same  things  with  such  frequency. 

48.  "When,  in  addition  it  is  remembered  tliat  the  cove- 
nant here  spoken  of  does  not  pertain  to  man  alone  but  em- 
braces every  living  soul,  we  recognize  that  the  promise 
does  not  relate  to  the  seed  but  merely,  to  this  bodily  life, 
enjoyed  by  man  in  common  with  the  beasts;  this  God  will 
not  destroy  by  another  flood. 

Vs.  12-16.  And  God  said,  This  is  the  token  of  the  cove- 
nant which  I  make  between  me  and  you  and  every  living 
creature  that  is  with  you,  for  the  perpetual  generations:  I  do 
set  my  bow  in  the  cloud,  and  it  shall  be  for  a   token  of  a 


GENESIS  IX.  EATNBOW  COVENANT.  281 

covenant  between  me  and  the  earth.  And  it  shall  come  to 
pass,  when  I  bring  a  cloud  over  the  earth,  that  the  bow 
shall  be  seen  in  the  cloud,  and  I  will  remember  my  cove- 
nant, which  is  between  me  and  you  and  every  living  creature 
of  all  flesh;  and  the  waters  shall  no  more  become  a  flood  to 
destroy  all  flesh.  And  the  bow  shall  be  in  the  cloud;  and 
I  will  look  upon  it,  that  I  may  remember  the  everlasting 
covenant  between  God  and  every  living  creature  of  all  flesh 
that  is  upon  the  earth. 

49.  The  term  "perpetual  generations"  deserves  particular 
notice;  it  embraces  not  only  man  and  beast  at  that  time, 
but  all  their  offspring  down  to  the  end  of  the  world.  "We 
learn  another  thing  from  this  passage.  God  usually  confirms 
his  promise  with  an  outward  sign.  In  the  third  chapter 
above  we  read  of  the  coats  of  skin  w^ith  wliich  he  covered 
the  nakedness  of  the  first  parents  as  token  of  his  protection 
and  guardianship. 

50.  Some  offer  the  following  apt  allegorical  explanation. 
As  the  skin  of  the  dead  sheep  keeps  warm  our  body,  so 
Clirisr,,  having  died,  keeps  us  warm  by  his  Spirit,  and  will, 
on  the  last  day,  raise  us  up  and  give  us  life.  Otliers  say 
that  the  skins  were  selected  as  a  sign  of  mortality.  But  this 
seems  unnecessary;  all  our  life  reminds  us  of  mortality.  More 
expedient  was  a  token  of  life,  suggesting  the  blessing  and 
favor  of  God.  The  office  of  such  tokens  is  to  console,  not 
to  terrify.  So  was  the  sign  of  the  rainbow  given,  a  supple- 
ment of  the  promise. 

51.  In  chapter  8,  21-22,  God  says  in  his  heart  that  he 
repents  of  that  terrible  punisliment,  and  promises  that  he 
will  not  repeat  it,  because  the  imagination  of  man's  heart  is 
evil  from  his  youth.  If  he  should  desire  to  so  punish  evil, 
there  would  be  need  of  a  flood  every  day.  Here  he  again 
sends  forth  his  Word  to  mankind,  through  an  angel,  or 
possibly  through  the  moutli  of  Noah,  promising  that  no 
flood  shall  hereafter  come  upon  the  earth.  That  the  promise 
is  repeated  so  often  is  evidence  of  God's  endeavor,  in  loving 
kindness,  to  remove  man's  fear  of  punishment  and  to  set  be- 
fore him  a  hope  of  blessing  and  utmost  mercy. 


282  LUTHER  ON  SIN  AND  THE  FLOOD, 

5.W.  Such  consolation  Noah  and  his  loved  ones  required. 
One  who  has  been  humbled  by  God  cannot  forget  the 
wound  and  the  pain.  Chastening  is  longer  remembered  than 
blessing.  Boys  are  a  case  in  point.  The  tender  mother, 
having  chastised  her  child  with  the  rod,  endeavors  to  calm 
him  with  toys  and  other  allurements,  yet  the  memory  of 
pain  lingers,  and  the  child  cannot  restrain  frequent  sighs  and 
bitter  sobs.  How  much  more  difficult  for  the  conscience  to 
accept  solace  after  having  felt  the  wrath  of  God  and  the 
fear  of  death !  So  firmly  fixed  are  these  in  the  mind  that  the 
soul  trembles  and  fears  in  spite  of  gifts  and  consolations 
offered. 

53.  So  God  here  shows  his  good  will  in  manifold  ways 
and  feels  singular  joy  in  pouring  forth  mercy.  He  is  like 
a  mother  who  pets  and  caresses  her  boy  until  he  at  last  be- 
gins to  forget  his  tears  and  to  smile  into  his  mother's  face. 

54.  Hence  figures  are  employed,  and  words  are  massed 
and  the  subject  is  presented  in  a  clearer  and  clearer  light,  in 
order  to  adapt  the  consolation  to  the  needs  of  the  wretched 
people  who,  for  an  entire  year,  had  been  witnesses  of  the  im- 
measurable wrath  of  God.  They  could  not  be  delivered  from  fear 
and  terror  by  an  occasional  word.  There  was  need  of  re- 
peating the  promise  with  much  exposition  to  dry  their 
tears  and  to  soften  their  grief.  For,  though  they  were 
saints,  they  were  flesh,  even  as  we  are. 

55.  Likewise  we  in  our  day  need  this  consolation.  At 
all  times  when  the  elements  rage,  we  may  be  secure  in  the 
thought  that  the  fountains  of  heaven  and  the  wells  of  the 
deep  are  closed  up  by  the  word  of  God.  The  rainbow  shows 
itself  to  this  day  for  the  purpose  of  symbolizing  that,  hence- 
forth, there  shall  never  be  another  general  flood.  And  this 
promise  requires,  on  our  part,  the  faith  that  we  trust  God,  in 
his  mercy,  will  never  bring  another  great  flood  upon  us. 

C.  The  Rainbow. 

C.      THE   RAINBOW.  3.       The    rainbow    witnesses    of 

1.  Can  it  be  assigned  to  nat-  God's     wrath     and     of     his 
ural   causes   56-58.  goodness  61. 

*     What  to  think  of  the  flery  4.      Did  it  exist     before    the 

meteors  59-60.  flood? 

2.  Can  it  be  caused  by  the  po-  a.    Opinion   of  those   believing 
sition  of  the  clouds  60.  it  did,  and  their  reasons  62. 


GENESIS  IX.  EAINBOW  COVENANT.  283 

b.  Luther's     opinion     that     it  sign-board    65. 

was  a  new  creation  G3.  6.      Colors   of   the   rainbow, 
c.    Holomons  words,   "There  is  a.    What    are    they    and    their 

notliing  new",  do  not  apply  number  66. 

here  64.  b.   What  do   they  signify   C7. 

5.      Rainbow  to  be  viewed  as  a  7.      To     what    end    should     the 
new  creature  and  as  God's  rainbow  serve  us  6S. 

56.  They  further  dispute  whether  the  natural  causes  in 
the  rainbow  signify  this.  It  is  well  known  that  philosophers, 
especially  Aristotle  in  his  book  on  Meteors,  use  all  sorts  ot 
arguments  on  the  color  of  the  rainbow,  on  the  character  of 
the  clouds  where  it  is  produced,  and  on  its  curvature.  Quite 
appropriately  the  resemblance  is  noted  between  a  mirror, 
which  reflects  an  image,  and  the  moist  and  arched  cloud, 
which  catches  the  rays  of  the  sun,  and  by  reflection  pro- 
duces the  rainbow.  Eeason  sees  in  such  phenomena  what 
appears  to  it  most  probable,  but  it  does  not  discover  the 
truth  everpvhere.  That  is  not  in  the  power  of  the  creat- 
ure but  of  the  Creator  alone.  As  for  me,  I  have  never  given 
to  any  book  less  credence  than  to  that  on  meteors,  the  basic 
principle  of  which  is  the  assumption  that  natural  causes  explain 
everything. 

57.  Some  declare  the  rainbow  to  be  a  forerunner  of  a 
storm  lasting  three  days,  which.  I  am  ready  to  admit,  but 
this  much  is  certain,  that  it  signifies  that  there  will  never  be 
another  flood.  However,  it  derives  this  signification,  not 
from  any  natural  causes  but  only  from  the  Word  of  God. 
Its  meaning  is  such,  only  because  God  orders  and  declares 
it  to  be  so  through  his  Word.  Circumcision  was  a  token 
that  the  seed  of  Abraham  were  the  people  of  God;  yet  cir- 
cumcision did  not  have  this  meaning  in  itself,  but  only 
through  the  Word  which  was  joined  with  it.  Again,  the 
clothing  of  skin  signified  life  and  safety,  not  because  they 
contained  his  guarantee  by  nature,  but  because  God  had 
promised  it.  So,  the  significance  of  the  rainbow  that  the  flood 
shall  not  return,  is  not  based  upon  the  Word  of  God. 

58.  I  do  not  altogether  ignore  theories  along  the  lines 
of  natural  law  concerning  these  matters;  but  since  they  are 
not  substantiated,  I  place  little  trust  in  them.  The  reason- 
ing of  Aristotle  regarding  the  humid  and  hollow  cloud  as 
the   cause   of  the   rainbow   is  not   reliable,   such   clouds   may 


284  LUTHER  ON  SIN  AND  THE  FLOOD. 

exist  without  producing  a  rainbow.  Again,  according  to  tlie 
greater  or  lesser  density  of  tlie  medium,  the  bow  may  appear 
wider  or  narrower.  I  have  seen  here  at  Wittenberg  a  cir- 
cuhir  rainbow,  forming  a  complete  ring,  not  simply  an  arch 
terminating  on  the  surface  of  tlie  earth,  as  rainbows  gener- 
ally appear.  Why,  tlien,  do  rainbows  assume  different  forms 
at  different  times?  A  philosopher,  I  suppose,  will  think 
of  some  reason;  for  he  will  consider  it  a  disgrace  not  to 
be  able  to  assign  a  reason  for  all  things.  But  indeed,  he 
will  never  persuade  me  to  believe  that  he  speaks  the  truth. 

59.  The  only  consistent  and  incontrovertable  view  to  take 
is  that  all  these  phenomena  are  either  works  of  God  or  of 
evil  spirits.  1  have  no  doubt  that  the  dancing  goats  (stars), 
the  flying  serpents,  fiery  lances,  and  the  like,  are  produced 
by  evil  spirits,  which  thus  gambol  in  the  air,  either  to 
terrify  or  to  deceive  men.  The  flames  which  appear  on 
board  of  ships  were  thought  by  the  heathen  to  be  Castor 
and  Pollux.  Sometimes  the  image  of  a  moon  appears  above 
the  ears  of  horses.  It  is  certain  that  all  these  things  are 
due  to  the  antics  of  evil  spirits  in  the  air,  though  Aristotle 
believes  them  to  be  luminous  air,  just  as  he  also  declares 
that  a  comet  is  shining  vapor. 

60.  To  me  it  appears  that  we  shall  move  with  greater 
security  and  certainty,  when,  arguing  from  cause  to  effect, 
we  conclude  that  the  comet  blazes,  when  it  pleases  God,  as 
a  sign  of  calamity,  just  as  the  rainbow  glows,  when  it  pleases 
God  as  a  sign  of  mercy.  Who  can  compute  all  the  causes 
whicli  produce  the  appearance  of  the  rainbow  in  such 
diversity  of  beautiful  color,  and  in  the  form  of  an  arch  of 
perfect    curvature?      The    arrangement    of    the    clouds    alone 

"surely  does  not  produce  this  perfection.  Hence  it  is  by  the 
will  and  the  promise  of  God,  and  fulfllling  his  pleasure, 
that  the  rainbow  is  a  sign  to  man  and  beast  that  there  will 
nevermore  at  any  time  be  a  flood. 

61.  In  recognition  of  this  token  we  ought  to  give  thanks 
to  God.  As  often  as  the  rainbow  appears,  it  proclaims  to  the 
world  with  a  loud  voice,  as  it  were,  the  story  of  the  wrath  of 
God,   which   once   destroyed   the   world  by   a   flood.      And   it 


GENESIS  IX.  EAINBOW  COVENANT.  285 

proclaims  solace  for  us,  so  that  we  may  conclude  that  God 
is  propitious  to  us  henceforth  and  will  never  again  visit  upon 
us  so  fearful  a  punishment.  It  teaches  both  the  love  and 
the  fear  of  God,  the  highest  virtues,  of  which  philosophy 
knows  nothing.  Philosophy  only  disputes  about  material  and 
formal  causes.  It  does  not  know  the  final  cause  of  this  most 
beautiful  creation.     But  theology  does  explain  it. 

62.  In  this  connection  also  the  question  has  received  much 
attention  whether  the  rainbow  existed  from  the  beginning.  And 
in  this  controversy  much  force  has  been  displayed.  Since 
dt  is  written  above  (ch  2,23)  that  God  created  heaven  and  earth 
in  six  days,  and  then  rested  from  all  his  works,  some  con- 
clude that  the  rainbow  existed  from  the  beginning.  Other- 
wise it  would  follow  that  creation  extended  beyond  those 
six  days.  What,  however,  occurred  in  Noah's  time  is  this, 
that  the  rainbow,  created  in  the  beginning,  was  selected  by 
God  and  made,  through  a  new  word,  a  fixed  symbol,  having 
existed  hitherto  without  special  significance.  To  support  this 
view,  they  even  quote  the  word  of  Solomon  that  "there  is  no 
new  thing  under  the  sun,"  Ec  1,  9.  On  this  they  base  their 
argument  that  after  those  six  days  no  new  thing  has  been 
created. 

63.  My  opinion  is  quite  the  contrary  —  that  the  rain- 
bow never  had  existed  before;  it  was  then  and  there  created. 
Thus,  the  coats  of  skin  with  which  God  clothed  the  first 
parents  certainly  were  not  created  in  those  six  days,  but 
after  man's  fall;  hence,  they  were  a  new  creation.  The 
statement  that  God  rested,  must  not  be  interpreted  to  mean 
that  he  created  nothing  thereafter;  for  Christ  says,  "My 
Father  worketh  even  until  now,  and  I  work,"  Jn  5,  17. 

6-1.  Solomon's  statement  that  there  is  no  new  thing  under 
the  sun,  has  given  much  trouble  to  the  learned.  But  is  it 
not  apparent  that  it  refers  not  to  the  works  of  God,  but  to 
original  sin,  meaning  that  the  same  reasoning  powers  Adam 
had  after  the  fall  are  found  in  man  today  —  the  same  debates 
concerning  morals,  vices,  virtues,  the  nurture  of  the  body  and 
the  transaction  of  business  ?  As  the  comic  poet  has  it,  speaking 
of  another  matter,  "Nothing  is  said  that  has  not  been  said 


286  LUTHEE  ON  SIN  AND  THE  FLOOD. 

before."  Really,  within  the  sphere  of  man's  activity  and  effort 
there  is  nothing  new;  the  same  words,  thoughts,  designs, 
the  same  emotions,  griefs,  affections  and  incidents  exist  no\f 
which  always  existed.  Consequently  it  is  quite  inappropri- 
ate, in  consequence  to  apply  this  aphorism  to  God  and  his 
works. 

65.  Therefore,  I  believe '  that  the  rainbow  was  a  new 
creation,  not  seen  in  the  world  before  that  time.  It  was 
established  to  remind  the  world  of  the  bygone  wrath,  traces 
of  which  are  still  seen  in  the  rainbow,  and  to  give  assurance 
of  the  mercy  of  Grod.  It  is  a  record,  or  picture  in  which 
both  the  bygone  wrath  and  the  present  mercy  are  revealed. 

66.  There  is  also  a  difference  of  opinion  as  to  the  colors 
of  the  rainbow.  Some  say  there  are  four  colors:  the  fiery, 
the  bright  yellow,  the  green  and  the  color  of  water,  or  blue. 
But  I  think  there  are  only  two,  those  of  fire  and  water.  The 
fiery  color  is  above,  unless  the  rainbow  is  seen  reversed; 
then,  as  in  a  mirror,  that  which  is  above  is  seen  below. 
Where  the  hues  of  fire  and  water  meet,  or  blend,  yellow  re- 
sults. 

67.  The  colors  have  been  thus  arranged  by  God  for  a  defin- 
ite purpose.  The  blue  should  be  a  reminder  of  bygone  wrath ; 
the  fiery  color,  a  picture  to  us  of  the  future  judgment.  While 
the  interior  or  blue  portion  is  restricted,  the  outer  and 
fiery  color  is  without  bounds.  Thus,  the  first  world  perished 
by  the  flood,  but  an  end  was  set  to  God's  wrath.  A  rem- 
nant was  preserved  and  a  second  world  arose,  but  bounds  are 
set  to  it.  When  God  shall  destroy  the  world  by  fire,  this 
bodily  life  will  never  be  restored.  The  wicked  will  suffer  the 
everlasting  punishment  of  death  in  the  fire,  while  the  saints 
will  be  raised  up  unto  a  new  and  everlasting  life,  which, 
though  in  the  body,  shall  not  be  of  the  body,  but  of  the 
spirit. 

68.  Let  this  sign  teach  us  to  fear  God  and  to  trust 
in  him.  So  may  we  escape  the  punishment  of  fire,  even 
as  we  have  escaped  the  punishment  of  the  flood.  It  will  be 
more  practical  to  think  of  these  things  than  to  consider  those 
philosophical  argumJents  concerning  the  material  cause. 


GENESIS  IX.  EAINBOW  COVENANT.  287 

III.   ALLEGOEIES. 

III.  ALLEGORIES.    69-132.  4.  Are  they  to  be  entirely  re- 

A.   ALLEGORIES    IN    GENERAI,  jected   73. 

69-81.  5.  Some    are,    and    others    not 

1.  Luther  at  first  given  to  al-  „  J^''^^-   ^  ,    ^  . 

legories    69-70.  6.      How     to     regard    Origen's, 
n       TT              J       V.              1            J  Augustine's     and     Jerome's 

2.  How    and    why    monks    and  alleWories   77  78 
Anabaptists     esteem     them  ^       pope's    allegories     of     the 
so  highly  71.                                                 sun,    moon   and   ark   79-80. 

3.  How      we      should      regard  8.      What  to  think  of  the  doc- 
them   72.  trine  of  these  allegories  81. 

III.     CONCERJ^ING    ALLEGOEIES. 
A.  Allegories  in  General. 

69.  At  last  we  have  finished  the  story  of  the  flood,  which 
Moses  satisfactorily  describes  at  great  length.  It  is  a  fearful 
example  of  the  immeasurable  and  all  but  boundless  wrath 
of  God,  which  is  beyond  the  power  of  human  utterance.  There 
remains  to  be  said  a  word  or  two  concerning  its  allegorical 
meaning.  I  have  often  declared  that  I  take  no  great  pleas- 
ure in  allegories,  although  in  my  younger  days  they  had 
Buch  a  fascination  for  me  that  I  thought  ever3i;hing  ought 
to  be  shown  to  have  an  allegorical  meaning.  I  was  in- 
fluenced in  this  respect  by  the  example  of  Origen  and  Jerome, 
whom  I  admired  as  the  greatest  of  all  theologians.  I  may 
add  that  Augustine  also  uses  the  allegory  quite  frequently. 

70.  But  while  I  followed  the  example  of  these  men,  I 
discovered  at  last  that,  to  my  great  loss,  I  had  followed  a  shad- 
ow, and  had  overlooked  the  very  sap  and  marrow  of  the  Script- 
ures. Thereupon  I  began  to  hate  allegories.  They  are 
pleasing,  to  be  sure,  especially  when  they  contain  happy 
allusions.  They  may  be  compared  to  choice  pictures. 
But  as  much  as  real  objects  with  their  native  hues  surpass 
a  picture,  even  though  it  should  glow,  as  the  poet  has  it 
(stat  silo  Y.  1,  5),  with  Apelles-like  colors,  closey  copied 
from  nature,  so  much  the  historical  narrative  itself  is  superi- 
or to  the  allegory. 

71.  In  our  day  the  ignorant  mob  of  the  Anabaptists  is 
as  much  filled  with  immoderate  craving  for  allegory  as  are 
the  monks.  They  love  to  delve  in  the  more  mysterious  books, 
such  as  the  Eevelation  of  John,  and  that  worthless  fabrication 
passing  under  the  title  of  the  second  and  third  books  of  Esdras. 


288  LUTHEE  ON  SIN  AND  THE  FLOOD. 

For,  there  you  are  at  liberty  to  follow  your  fancy  as  you 
please.  We  recall  that  Muntzer,  the  seditious  spirit,  turned 
everything  into  allegory.  But  true  it  is,  that  he  who,  without 
judgment,  makes  allegories  or  follows  those  made  by  others, 
will  not  only  be  deceived  but  sustain  deplorable  injury,  as 
there  are  examples  to  prove. 

73.  Allegories  must  either  be  avoided  altogether  or  be 
worked  out  with  the  best  judgment.  They  must  conform  to 
the  rule  followed  by  the  apostles,  of  which  we  shall  soon 
'have  occasion  to  speak.  Let  us  avoid  falling  into  those 
ugly  and  baneful  absurdities,  not  only  of  those  who  are 
misnamed  theologians,  but  also  of  the  Canonists,  or  rather 
Assinists,  of  which  the  decretals  and  decisions  of  that  most 
detestable  master,  the  pope,  are  an  example. 

73.  This  statement,  however,  must  not  be  taken  for  a 
general  condemnation  of  all  allegory.  Christ  and  the  apostles 
made  use  of  allegories  at  times.  These,  however,  were  in 
keeping  with  the  faith  according  to  the  injunction  of  Paul 
(Rom  12,  6)  that  prophecy,  or  doctrine,  should  be  according 
to  the  proportion  of  faith. 

74.  When  we  put  the  allegory  under  the  ban,  we  confine 
ourselves  to  that  species  which,  with  the  setting  aside  of 
scriptural  warrant,  is  altogether  the  product  of  man's  mind 
and  fancy.  Those  which  are  tested  by  the  analogy  of  faith, 
serve  not  only  as  ornaments  of  the  doctrine  but  also  as 
consolation  for  the  soul. 

75.  Peter  turns  this  very  story  of  the  flood  into  a  most 
beautiful  allegory,  saying  that  baptism  is  symbolized  by 
the  flood,  and  saves  us.  For,  in  it  not  only  the  filth  of  the 
flesh  is  washed  away,  but  conscience  makes  good  answer  to- 
ward God  through  the  resurrection  of  Jesus  Christ,  who  is 
enthroned  at  the  right  hand  of  God  and  has  destroyed 
death  in  order  to  make  us  heirs  of  eternal  life;  who,  more- 
over, is  gone  into  heaven;  angels  and  authorities  and  powers 
being  made  subject  unto  him,  1  Pet  3,  21-22.  This  is,  indeed, 
a  theological  allegory,  in  accordance  with  faith,  and  full 
of  solace. 

76.  Such  is  also  the  allegory  of  Christ  in  John  3,  14,  con- 


GENESIS  IX.  RAINBOW  COVENANT.  289 

cerning  the  serpent  lifted  up  in  the  wilderness  and  the  heal- 
ing of  those  bitten  by  the  serpent's  tooth  who  gazed  upon 
it.  Again,  there  is  that  one  by  Paul  (1  Cor  10  ,  1),  All  our 
fathers  did  drink  from  the  same  spiritual  rock,  etc.  Such 
allegories  as  these  not  only  agree  with  the  matter  itself, 
but  also  instruct  the  heart  in  faith  and  are  a  help  to  the 
conscience. 

77.  But  take  a  look  at  the  ordinary  allegory  of  Jerome, 
Origen  and  Augustine.  These  men,  when  they  create  an 
allegory,  leave  faith  altogether  out  of  consideration,  and 
merely  air  philosophical  opinions,  foreign  alike  to  the  sphere 
of  faith  and  to  that  of  morals;  not  to  speak  of  the  fact  that 
they  are  quite  silly  and  a  mass  of  absurdities. 

73.  In  a  former  chapter  (ch  3.  §§61,  298,  304),  we 
heard  of  Augustine's  allegory  concerning  the  creation  of  man 
and  woman,  by  which  he  illustrates  the  higher  and  the  lower 
attributes  of  man,  that  is,  reason  and  the  emotions.  But,  I 
ask  you,  what  is  the  value  of  this  figment? 

79.  The  pope,  however,  carries  away  the  real  honors  for 
piety  and  learning  when  he  thunders  from  his  high  seat  as 
follows:  God  made  two  great  lights,  the  sun  and  the  moon; 
the  sun  represents  the  authority  of  the  pope,  from  which 
his  imperial  majesty  borrows  its  light  as  the  moon  does  from 
the  sun.  Away  with  such  rash  impudence  and  vicious 
ambition ! 

80.  In  a  similar  style  the  ark,  of  Noah's  story,  is 
compared  to  the  Eoman  Catholic  Church,  in  which  is  found 
the  pope  with  his  cardinals,  bishops,  and  prelates,  while  the  lay- 
men are  swimming  in  the  sea.  That  is,  the  laymen  are 
altogether  given  to  earthly  business  and  would  not  be  saved 
did  not  those  helmsmen  of  the  ark,  or  Church,  cast  boards 
and  ropes  to  the  swimmers,  drawing  them  into  the  ark  by 
these  means.  Pictures  of  this  nature  were  frequently  paint- 
ed by  monks  to  represent  the  Church. 

81.  Origen  shows  more  sanity  than  the  papists,  in  that 
his  allegories  conform  to  moral  standards,  as  a  rule.  Yet, 
he  ought  to  have  kept  in  view  the  rule  laid  down  by  Paul, 
who  demands  that  prophesy  is  to  be  the  guardian  of  faith; 


290 


LUTHEE  ON  SIN  AND  THE  FLOOD. 


for  faith  is  edifying  and  the  proper  sphere  of  the  Church. 
Eules  governing  morals  can  be  laid  by  even  heathen  philosoph- 
ers who  Icnow  nothing  whatever  concerning  faith. 

B.  Alleo:ories  in  Detail. 


(4)  How  the  Papists  make  thp 
unrig-hteous  righteous  and 
condemn  the  righteous  114- 
115. 

7.  Allegories  of  the  doves  in 
detail   116-124. 

*  Characteristics  of  the  dove 
116. 

a.  First  dove  sent  forth. 

(1)  A  figure  of  the  office  of 
grace    117. 

(2)  A  figure  of  the  Old  Testa- 
ment   prophets    llS-119. 

b.  Second  dove  returned  with 
tlie  olive   leaf. 

(1)  A  figure  of  New  Testament 
preachers    120-122. 

*  The  fanatics  and  Anabap- 
tists wait  in  vain  for  new 
revelations  121. 

*  Nature  of  true  Gospel 
preachers   122. 

<2)  A  figure  of  the  New  Testa- 
ment  123. 

c.  Third  dove  did  not  return 
12  4ff. 

8.  Allegory  of  the  seven  days 
Noah  waited  after  he  sent 
forth    the    first    dove    125. 

9.  Allegory  of  the  evening 
the    dove    returned    126-127. 

*  Several  things  to  be  re- 
membered in  this  connec- 
tion. 

(1)  Allegories  are  not  to  have 
a  world-wide  treatment 
like  the  articles  of  faitli 
128. 

(2)  Defects  in  the  allegories  of 
the   fathers  129-130. 

*  Lyra  is  to  be  preferred  to 
all   commentators   131. 

(3)  Right  use  of  allegories  l^' 

89.  Writing  to  the  Corinthians,  Paul  says  (1  Cor  10,  2) 
that  the  Israelites  "were  all  baptized  unto  Moses  in  the  cloud 
and  in  the  sea."  If  you  regard  only  the  outw^ard  circum- 
stance and  the  words,  even  Pharaoh  was  baptized,  but  he 
perished  with  his  men,  while  Israel  passed  through  safe  and 
unharmed.  'Noah,  and  his  sons  were  saved  in  this  baptism 
of  the  flood,  while  all  the  rest  of  the  world,  being  outside  of  the 
ark,  perished  thereby.  Such  a  way  of  spealdng  is  appropriate 
and  forcible.  "Baptism"  and  "death"  are  interchangeable  in 
Sriptnro.  Paul  says  (Rom  6,  3)  :  "All  we  who  were  baptized 
into   Christ  Jesus  were  baptized  into  his  death,"   and  Jesus 


B.   ALLEGORIES      IN      DETAIL 
S2-132. 

1.  Allegory  of  the  baptism  of 
the  Israelites  under  Moses; 
the  ark  and   the   flood    S2ff. 

*  Points  of  likeness  and  un- 
likeness  in  the  death  of  be- 
lievers and  unbelievers 
S4-S6. 

*  In  what  way  is  death  to 
be   conquered    87. 

*  How  all  temptations  are  to 
be  overcome  and  believers 
be   preserved    SS-90. 

2.  Allegories  of  the  ark's  pro- 
portions   91-92. 

3.  Allegories  of  the  sun  an; 
moon   93. 

*  To  w^hat  all  allegories 
should   point   94. 

4.  Allegory    of   the   cup    95-96. 

5.  Allegory   of  the   dove  N^ 
sent  out  of  the  ark   97-99. 

6.  Allegory  of  the  raven  Noali 
sent  forth. 

a.  Thoughts  of  the  fathers  on 
this   point   100. 

b.  The  correct  allegory  of  the 
raven   101-116. 

*  The  law  and  the  teachings 
of  the  law  101-116. 

(1)  How  illustrated  by  the  ra- 
ven  102-105. 

*  Luther's  opponents  falsely 
accuse  him  of  forbidding 
good  works  106-107. 

(2)  They  are  no  better  than 
the  intelligent  moralists 
among  the  heathen  108-110. 

(3)  They  cannot  quiet  the  con- 
science   111. 

*  The  raven  a  perfect  repre- 
sentative of  the  papists 
112-113. 


GENESIS  IX.  EAINBOW  COVENANT.  291 

says,  "I  have  a  baptism  to  be  baptized  with;  and  how  am 
^I  straitened  till  it  be  accomplished!"  (Lk  12,  50).  And  to  his 
disciples  he  said,  "Ye  shall  *  *  *  be  baptized  with  the 
baptism  that  I  am  baptized  with"  (Mt  20,  23). 

83.  In  this  sense  the  Eed  Sea  was  a  baptism  indeed. 
It  represented  to  Pharaoh  death  and  God's  anger.  Yet 
though  Israel  was  baptized  with  the  same  baptism,  they  passed 
through  it  unharmed.  So  the  flood  is  truly  death  and  the 
wrath  of  God,  and  yet,  the  faithful  are  saved  in  the  midst 
of  the  flood.  Death  engulfs  and  swallows  all  mankind;  for, 
the  wrath  of  God  smites  both  the  good  and  the  bad,  the 
pious  and  the  wicked,  without  distinction.  The  flood  was 
sent  upon  Noah  the  same  as  upon  the  rest  of  the  world.  The 
Red  Sea  that  engulfed  Pharaoh  was  the  same  as  that  through 
which  Israel  passed  unharmed.  But  in  both  cases  the  be- 
lievers are  saved  while  the  wicked  perish.  That  is  the 
point  of  difference.  The  ark  was  Noah's  salvation,  and  it 
was  but  an  expression  of  the  promise  and  Word  of  God.  In 
these  he  had  life,  but  the  wicked,  who  believed  not  the  Word, 
were  left  to  perish. 

84.  This  is  the  difference  which  the  Holy  Spirit  de- 
sired to  bring  out,  so  that  the  righteous,  warned  by 
this  example,  might  believe  and  hope  for  salvation  through 
the  mercy  of  God  in  the  very  midst  of  deatli.  They  con- 
sider baptism  as  bound  together  with  the  promise  of  life, 
as  Noah  did  the  ark.  Therefore,  though  the  wise  man  and 
the  fool  must  suffer  the  same  death  —  for  Peter  and  Paul 
die,  not  otherwise  than  Nero  and  other  wicked  persons  die  — 
yet  the  righteous  believe  that  in  death  they  will  be  saved 
unto  eternal  life.  And  this  hope  is  not  vain,  for  they  have 
Christ,  who  receives  their  souls,  and  will,  on  the  last  day, 
raise  up  also  the  bodies  of  his  believers  unto  eternal  life. 

85.  This  class  of  allegory  is  of  great  service,  and  tends 
to  comfort  the  heart  when  you  consider  the  contrast  in 
the  ultimate  outcome.  The  testimony  of  the  material  eye 
would  seem  to  confirm  the  statement  of  Solomon  (Ec.  2,  16) 
that  the  wise  man  dieth  as  the  fool,  that  the  righteous  man 
dieth  as  though  he  were  not  the  beloved  of  God.     But  the 


292  LUTHER  ON  SIN  AND  THE  FLOOD. 

eyes  of  the  soul  must  view  this  point  of  difference,  that 
Israel  enters  into  the  Eed  Sea  and  is  saved,  while  Pharaoh, 
pressing  upon  the  heels  of  Israel,  is  overwhelmed  by  the 
waves  and  perishes.  It  is  the  same  death,  then,  which  takes 
away  the  righteous  and  the  wicked,  and  almost  always  the 
end  of  the  former  is  ignominious,  w^hile  that  of  the  latter 
is  attended  by  elements  of  splendor  and  power;  but  in  the 
eyes  of  God,  while  the  death  of  sinners  is  deplorable,  that 
of  his  saints  is  precious,  for  it  is  consecrated  by  Christ, 
through  whom  it  becomes  the  beginning  of  eternal  life. 

86.  As  the  flood  and  the  Eed  Sea  were  instruments  to 
save  Noah  and  Israel  from  death,  so  to  us,  death  is  but 
the  instrument  to  give  us  life,  if  we  remain  in  faith.  When 
the  children  of  Israel  were  in  utmost  peril,  suddenly  the 
sea  parted  and  rose  on  the  right  side  and  on  the  left,  like 
an  iron  wall,  so  that  Israel  passed  through  without  danger. 
Why  was  it?  In  order  that  so  death  might  be  made  to 
serve  life.  Divine  power  overcomes  the  assaults  of  Satan. 
Thus  it  was  in  Paradise.  Satan  purposed  to  slay  all  man- 
kind by  his  venom.  But  what  happens?  By  reason  of  the 
truly  happy  guilt  of  our  first  parents,  as  the  Church  sings, 
it  comes  to  pass  that  the  Son  of  God  became  incarnate 
to  free  us  from  evil. 

87.  This  allegory,  then,  beautifully  teaches,  strengthens 
and  consoles  us,  enabling  us  to  fear  neither  death  nor  sin, 
but  to  despise  all  perils,  giving  thanks  to  God  that  lie 
has  so  called  and  dealt  with  us  that  even  death,  the 
universal  destroyer,  is  compelled  to  be  a  servant  of  life,  just 
as  the  flood,  an  occasion  of  destruction  to  the  rest  of  the 
Wiorld,  was  one  of  salvation  for  Noah;  and  tlie  Eed  Sea, 
when  Pliaraoh  med  his  doom,  served  to  save  the  children  of 
Israel. 

88.  What  has  been  here  expressed,  finds  application  to 
the  subject  of  temptation  in  general,  so  that  we  learn  to 
despise  dangers  and  be  hopeful  even  where  no  hope  seems 
to  remain.  When  death  or  any  other  danger  is  imminent,  we 
should  rise  to  meet  it,  saying:  Behold,  here  is  my  Eed  Sea; 
here  is  my  flood,  my  baptism  and  my  death.    Here  my  life — as 


GENESIS  TX.  EAINBOW  COVENANT.  293 

the  philosopher  said  of  the  sea-farers — is  removed  from 
death  barely  by  a  hand's  breadth.  But  fear  not;  this  danger 
is  as  a  handful  of  water  opposed  to  the  flood  of  grace  which 
is  mine  through  the  Word.  Therefore  death  will  not  destroy 
me,  but  will  lift  me  and  bear  me  to  life.  Death  is  so  utterly 
incapable  of  destroying  the  Christian,  that  it  constitutes  the 
very  escape  from  death.  For  bodily  death  ushers  in  the  eman- 
cipation of  the  spirit  and  the  resurrection  of  tlie  flesh.  Thus, 
Noah  in  the  flood  was  not  borne  by  the  earth,  nor  by  trees, 
nor  by  mountains,  but  by  the  very  flood  which  destroyed  the 
total  remainder  of  the  human  race. 

89.  Well  may  the  prophets  often  extol  those  wonder- 
ful works  of  God — the  passage  through  the  Ked  Sea,  the 
exodus  from  Egypt,  and  the  like.  For  the  sea,  which  by 
its  nature  can  only  devour  and  destroy,  is  forced  to  part 
and  rise  and  protect  the  Israelites,  lest  they  be  over- 
whelmed by  its  tides.  That  which  in  its  very  nature  is 
wrath,  becomes  grace  to  the  believer;  that  which  in  reality 
is  death,  becomes  life.  Therefore,  whatever  calamity  comes 
— and  this  life  has  it  in  infinite  measure — to  threaten  our 
property  and  our  lives,  it  will  all  become  salvation  and  joy 
if  we  only  are  in  the  ark;  that  is,  if  by  faith  we  lay  hold  of 
the  promise  made  in  Christ.  Then  even  death,  by  which 
we  are  removed,  must  be  turned  into  life,  and  the  hell, 
which  swallows  us,  into  a  way  to  heaven. 

90.  Therefore  Peter  says  (1  Pet  3,  21)  that  we  are 
saved  by  the  water  in  baptism,  which  was  prefigured  by  the 
flood.  The  water  which  streams  about  us,  or  the  plunge  into 
it,  is  death,  and  yet  from  this  death  or  plunge,  life  re- 
sults by  virtue  of  the  ark  of  safety — the  Word  of  promise  to 
which  we  cling.  The  inspired  Scriptures  set  forth  this  alle- 
gory, wliich  is  not  only  free  from  weaknesses  but  of  service  in 
every  way,  and  worthy  of  our  careful  attention,  since  it  offers 
wonderful  consolation  even  in  the  utmost  perils. 

91.  The  fathers  have  added  another  allegory  taken  from 
the  form  and  dimensions  of  the  ark.  The  human  body,  meas- 
ured from  the  top  of  the  head  to  the  sole  of  the  foot,  is 
six  times  as  long  as  it  is  wide.     Now,  the  ark,  which  was 


294  LUTHEE  ON  SIN  AND  THE  FLOOD. 

fifty  cubits  wide,  measured  six  times  as  much  in  length, 
namely  300  cubits.  Hence,  they  say,  the  ark  typifies  Christ 
the  man,  in  whom  all  promises  center.  Therefore,  those 
who  believe  in  him  are  saved  even  in  the  midst  of  the 
flood,  that  is,  in  death  itself. 

93.  This  conception  is  both  appropriate  and  beautiful; 
above  all,  it  agrees  with  faith.  Though  there  may  be  a  mis- 
take in  the  application,  the  groundwork  is  strong  and  se- 
cure. There  is  no  doubt  that  the  Holy  Spirit  found  various 
ways  to  illustrate  the  promises  to  be  fulfilled  in  Christ, 
and  the  wonderful  counsel  of  salvation  for  mankind  through 
faith  in  Christ.  Hence,  allegories  of  this  nature,  though 
lacking  in  aptness,  are  not  necessarily  wicked  and  a  source 
of  ofiiense. 

93.  Jl  one  were  to  say  the  sun  represents  Christ,  while 
the  moon  represents  the  Church,  which  receives  its  light 
by  the  grace  of  Christ,  he  might  possibly  be  mistaken  in 
his  choice  of  illustration,  yet  his  error  is  based,  not  upon 
an  erroneous,  but  upon  a  sure  foundation.  But  when  the 
pope  declares  the  sun  represents  the  papal  authority,  while 
the  moon  represents  the  emperor's,  then  not  only  the  appli- 
cation is  inapt  and  foolish,  but  the  very  foundation  is  evil. 
Such  allegories  are  not  conceived  and  invented  by  the  Holy 
Spirit,  but  by  the  devil,  the  spirit  of  lies. 

94.  Allegories  must  have  some  application  to  the  prom- 
ises and  the  doctrine  of  faith  if  they  are  to  comfort  and 
strengthen  the  soul.  Peter's  allegory  teaches  us  this.  Because 
Peter  saw  that  Noah  was  set  free  in  the  midst  of  death  and  that 
the  ark  was  an  instrument  of  life,  the  ark  was  rightly  applied 
to  typify  Christ.  Only  divine  power  can  save  in  the  midst 
of  death  and  lead  unto  life.  The  Scriptures  declare  that 
to  God  belong  the  issues  from  death,  (Ps  68,  21),  and  he 
makes  death  the  occasion,  yea,  even  an  aid  to  life. 

95.  This  has  given  rise  to  expressions  used  in  Scripture, 
where  afflictions  and  perils  are  likened  to  a  cup  that  intox- 
icates. This  is  an  apt  and  vivid  figure  of  speech.  So  the 
passion  of  Christ  is  called  a  draught  from  a  brook  (Ps  110,  7), 
meaning  that  it  is   a  medicinal   draught   or  mixture,  which. 


GENESIS  IX.  KAINBOW  COVENANT.  295 

tlioiigii  bitter,  is  liealing  in  its  bitterness  and  gives  life  by  caus- 
ing deatli.  Such  sootliing  words  serve  to  console  us  that  we 
may  learn  to  depise  death  and  other  perils  and  meet  them 
with  greatei-  readiness. 

96.  Satan,  also,  has  his  cup;  but  it  is  sweet,  and  inebri- 
ates unto  uausea.  He  who,  attracted  by  its  sweetness,  drinks 
it,  loses  his  life  and  dies  the  eternal  death.  Such  was  the 
cup  the  Babylonians  drained,  as  the  prophet  has  it  (Jer  25, 
15-27).  Let  us,  therefore,  accept  the  cup  of  salvation  with 
thanksgiving,  and,  as  Paul  declares  of  believers,  rejoice 
in  tribulation   (Eom  5,  3). 

97.  Having  explained  this  figure  of  the  ark  and  the  mean- 
ing of  the  flood  according  to  the  canonical  Scriptures,  we 
will  say  something  also  about  the  other  features  of  this 
story — about  the  raven  which  did  not  return,  and  the  doves, 
the  first  of  which  returned  because  she  found  no  resting- 
place  for  her  foot,  while  the  second  brought  back  with  her 
a  twig  from  an  olive  tree,  and  the  third  did  not  return 
because  the  earth  was  no  more  covered  by  water. 

98.  In  our  treatise  on  the  narrative  proper,  we  stated 
that  these  things  occurred  to  be  a  consolation  for  Noah  and 
his  sons;  to  assure  them  that  God's  wratli  had  passed  and 
tiiat  he  was  now  pacified.  Tno  dove  did  not  bring  the  olive 
branch  of  her  own  volition.  She  miraculously  obeyed  divine 
power.  So  the  serpent  in  paradise  spoke,  not  of  its  own 
volition,  but  through  the  inspiration  of  the  devil,  who  had 
taken  possession  of  it.  As,  on  that  occasion,  the  serpent, 
by  the  devil's  prompting,  spoke,  with  the  result  that  man 
was  led  into  sin,  so,  on  tliis  occasion,  it  was  not  its  own 
volition  or  instinct  which  moved  the  dove  to  bring  the 
olive  branch,  but  the  prompting  of  Grod,  in  order  that  Noah 
might  gain  comfort  from  the  pleasant  sight.  For  the  olive 
does  not  supply  the  dove  with  food;  she  prefers  the  sever- 
al species  of  wheat  or  pease. 

99.  The  incident  of  the  dove,  then,  is  a  miraculous  oc- 
currence with  a  definite  meaning.  The  prophets  in  their 
messages  concerning  the  kingdom  of  Christ,  frequently 
make  mention  of  doves   (Ps  68,  13)    and   (Is  60,  8).     Solo- 


296  LUTHER  ON  SIN  AND  THE  FLOOD. 

•mon  also  in  his  Song  seems  to  mention  the  dove  with 
particular  pleasure.  Therefore,  we  should  not  despise  the 
picture  this  allegory  holds  before  us,  but  treat  its  truth 
S'killfully  and  aptly. 

100.  The  allegory  of  the  raven,  invented  by  the  doctors, 
is  well  known.  Because  ravens  delight  in  eating  dead  bodies, 
they  have  been  taken  as  a  likeness  of  carnal  men,  who  de- 
light in  carnal  pleasures  and  indulge  in  them.  The  Epicur- 
eans were  an  example.  A  very  fair  explanation  but  inade- 
quate, because  it  is  merely  of  that  moral  and  philosophical 
sort  which  Erasmus  was  in  the  habit  of  giving  after  the 
example  of    Origen. 

101.  We  must  look  for  a  theological  explanation.  In  the 
first  place,  those  moralists  fail  to  observe  that  Scripture 
commends  the  raven  for  not  leaving  the  ark  of  his  own 
will.  He  went  out  at  the  bidding  of  Noah,  to  ascertain  if 
the  waters  had  ceased  and  if  God's  wrath  was  ended.  The 
raven,  however,  did  not  return,  neither  did  he  become  a  mess- 
enger of  happy  omen.  He  remained  without  the  ark,  and, 
though  he  came  and  went,  yet  he  did  not  suffer  himself  to  be 
taken  by  ISToah. 

102.  In  all  these  points  the  allegory  fittingly  typifies  the 
ministry  of  the  Law.  Black,  the  color  of  the  bird,  is  a  to- 
ken of  sadness,  and  the  sound  of  his  voice  is  unpleasant. 
Tliis  is  true  of  the  teachers  of  the  Law,  who  teach  justifi- 
cation by  works.  They  are  the  ministers  of  death  and  sin, 
Paul  calling  the  ministry  of  the  Law  a  ministry  of  death, 
(3  Cor  3,  6).  The  Law  is  unto  death  (Rom  7,  10). 
The  Law  worketh  wrath.  (Eom  4,  15.)  The  Law  en- 
tered that  trespass  might  abound"  (Rom  5,  20). 

103.  And  yet,  Moses  was  sent  forth  by  God  with  the 
Law,  just  as  the  raven  was  sent  out  by  Noah.  It  is  God's 
will  that  mankind  be  taught  niiorality  and  holiness  of  life, 
and  that  wrath  and  sure  punishments  be  announced  to  all 
who  transgress  the  Law.  Nevertheless,  such  teachers  are 
naught  but  ravens  wandering  aimlessly  about  the  ark;  nor 
do  they  have  the  certain  assurance  that  God  is  pacified. 

104.  For,  the  Law  is   a  teaching  of  such  character  that 


GENESIS  IX.  EAINBOW  COVENANT.  297 

it  cannot  assure,  strengthen  and  console  an  uneasy  conscience, 
but  rather  terrifies  it,  since  it  only  teaches  what  G-od  requires 
of  us,  wliat  he  wishes  to  be  performed  by  us.  Our  consciences 
bear  witness  against  us  that  we  not  only  have  failed  to  carry 
lOut  the  will  of  God  as  set  forth  in  the  Law,  but  that  we 
have  done  the  very  contrary. 

105.  With  all  justice,  therefore,  we  may  say  of  the  teach- 
ers of  the  Law,  in  the  words  of  Psalms  5,  9 :  "There  is 
no  certainty  in  their  mouth."  Our  translation  has  it  "There 
is  no  faithfulness  in  their  mouth."  Their  teaching  at  it3 
best  can  only  say :  If  you  do  this,  if  you  do  that,  you  will 
be  saved.  Christ  speaks  ironically  when  he  answers  the 
scribe  who  had  grandly  set  forth  the  doctrine  of  the  Law, 
by  saying,  "This  do,  and  thou  shalt  live"  (Lk  10,  28).  He 
shows  the  scribe  that  the  doctrine  is  holy  and  good,  but  since 
we  are  corrupt,  it  follows  that  we  are  guilty,  since  we  do 
not,  and  cannot,  fulfil  the  Law. 

106.  Hence,  we  declare  rightly  that  we  are  not  justified 
by  the  works  of  the  Law.  By  the  works  of  the  Law  we  mean, 
not  the  ceremonial  commandments,  but  those  highest  com- 
mandments of  all,  to  love  God  and  our  neighbor.  The  rea- 
son we  are  not  justified  is  that  ^v^e  cannot  keep  the  com- 
mandments. We  have  reason,  however,  to  challenge  the  im- 
pudence of  our  opponents  who  set  up  the  cry  that  we  forbid 
good  works  and  condemn  the  Law  of  God  because  we  deny 
that  justification  is  by  works.  This  would  be  true  if  we 
did  not  admit  that  the  raven  was  sent  forth  from  the  ark 
by  ISToah.  But  we  do  say  that  the  raven  was  sent  out 
from  the  ark.  And  this  we  deny,  that  it  was  not  a  raven, 
or  that  it  was  a  dove.  All  the  clamor,  the  abuse,  the 
blasphemy  of  our  opponents  have  no  other  purpose  than  to 
force  us  to  declare  that  the  raven  was  a  dove. 

107.  But  now  examine  their  books  and  carefully  con- 
sider their  doctrine.  Is  it  anything  but  a  doctrine  of  works? 
This  is  good,  this  is  honorable,  they  say;  this  you  must  do; 
the  other  is  dishonorable  and  wicked,  hence  you  must  not 
do  it.  On  the  strength  of  such  teaching,  they  believe  them- 
selves   to    be    true   theologians    and    doctors.      But   let   them 


298  LUTHER  ON  SIN  AND  THE  FLOOD. 

show  us  the  person  who  either  has  done  or  will  do  all 
those  things,  especially  if  you  present,  not  only  the  second 
table  of  the  Law,  as  they  do,  but  also  the  first  one. 

108.  He  who  takes  his  stand  upon  this  doctrine  of  the 
Law,  then,  is  traly  nothing  but  a  hearer.  He  does  not 
learn  anything  except  its  demands.  Since  such  persons 
have  no  desire  to  learn  anything  further,  it  should  suffice 
for  them  if  they  are  given  the  poem  of  Cato,  or  given  Esop, 
whom  I  consider  a  better  teacher  of  morals.  These  two 
writers  are  profitable  reading  for  young  men.  Older  per- 
sons should  study  Cicero,  who,  to  my  astonishment,  is  con- 
sidered by  some  as  inferior  to  Aristotle  in  the  sphere  of 
ethics.  This  would  be  a  rational  course  of  study.  So  far  as 
imparting  moral  precepts  is  concerned,  the  good  intentions  and 
the  assiduity  of  the  heathen  must  be  commended.  Yet  they 
are  inferior  to  Moses.  He  sets  forth  not  only  morality,  but 
also  teaches  the  true  worship  of  God.  Nevertheless,  he  who 
places  his  trust  solely  in  Moses  has  nothing  but  the  raven 
wandering  aimlessly  about  outside  of  the  ark.  Of  the  dove  and 
the  olive  branch,  he  has  nothing. 

109  The  raven,  then,  represents  not  only  the  Law  given 
by  God,  but  all  laws  and  all  philosophy  which  are  the  product 
of  human  reason  and  wisdom.  They  tell  us  no  more  than 
what  ought  to  be  done  and  do  not  provide  the  strength  to  do  it. 
The  judgment  of  Christ  is  true:  "When  ye  shall  have  done 
all  the  things  that  are  commanded  you,  say,  "We  are  unprofit- 
able servants"   (Lk  17,  10). 

110.  True  the  raven  is  sent  out.  God  desires  the  Law  to 
be  taught.  He  reveals  it  from  heaven;  yea,  he  writes  it  upon 
the  hearts  of  all  men,  as  Paul  proves  (Rom  2,  15).  From  this 
inherent  knowledge  originated  all  writings  of  the  saner  phil- 
osophers, of  Esop,  Aristotle,  Plato,  Xenophon,  Cicero  and 
Cato.  And  these  are  not  unfit  to  set  before  untrained  and 
vicious  persons,  that  their  vile  tendencies  may  be  curbed  to 
some  extent. 

111.  If,  however,  you  seek  for  peace  of  conscience  and  for 
certain  hope  of  eternal  life,  such  philosophers  are  like  the  ra- 
ven, which  wanders  around  the  ark,  finding  no  peace  outside. 


GEJ^ESIS  IX.  EAINBOW  COVENANT.  299 

but  not  lookiug  for  it  within.  Paul  says  of  the  Jews,  ''Israel, 
following  after  a  law  of  righteousness,  did  not  arrive  at  that 
law  (1-kjn  y,  31) .  The  reason  for  tliis  is  in  the  fact  that  the  Law 
(is  like  the  raven;  it  is  either  the  ministry  of  death  and  sin 
or  it  produces  hypocrites. 

112.  Xow,  let  those  who  wish,  follow  out  this  allegory  by 
studying  the  nature  of  the  raven.  It  is  an  impure  bird,  of 
somber  and  funereal  color,  with  a  strong  beak  and  a  harsh, 
shrill  voice.  It  scents  dead  bodies  from  a  great  distance,  and 
therefore  men  fear  its  voice  as  a  certain  augury  of  an  impend- 
ing death.  It  feeds  upon  carrion  and  enjoys  localities  made 
foul  by  public  executions. 

113.  Though  I  would  not  apply  each  and  every  one  of  these 
characteristics  to  the  Law,  yet  who  does  not  see  how  well  they 
fit  the  servants  of  the  Pope,  the  mass-priests  and  the  monks, 
who  were  not  only  richly  fed  upon  the  slaughter  of  consciences 
by  their  false  doctrines,  but  also  used  the  dead  bodies  to  obtain 
their  livelihood,  since  they  made  a  paying  business  out  of  their 
vigils,  their  anniversaries,  their  purifying  water  used  in  burials, 
and  even  of  purgatory  itself.  And  surely,  this  devotion  to  the 
dead  was  more  profitable  to  them  than  their  care  of  the  living. 

Truly,  then,  they  are  ravens,  feeding  on  corpses  and  sitting 
upon  them  with  wild  cries.  Not  only  may  the  popish  priests 
be  fitly  likened  to  the  ravens,  but  indeed  the  whole  ministry 
of  the  papacy,  where  it  is  at  its  best,  does  nothing  but  to  gash 
and  murder  consciences.  It  does  not  show  the  way  to  true 
righteousness,  but  merely  makes  hypocrites,  as  does  the  Law. 

114.  Among  other  crimes  of  false  prophets,  Eziekiel  enum- 
erates (ch  13, 19)  the  fact  that,  for  handfuls  of  barley  and  for 
pieces  of  bread,  they  slay  souls  that  should  not  die,  and  save 
the  souls  alive  that  should  not  live.  This  is  true  of  these  ravens, 
the  teachers  of  the  Law.  They  call  those  righteous  who  live 
according  to  the  letter  of  the  Law,  and  yet  these  are  the  very 
souls  which  do  not  live.  On  the  other  hand,  they  condemn 
those  who  violate  their  traditions,  just  as  the  Pharisees  con- 
demned the  disciples  when  they  plucked  ears  of  corn,  when 
they  did  not  wash  their  hands  and  when  they  failed  to  fast. 


300  LUTHER  ON  SIN  AND  THE  FLOOD. 

This  is  an  outcry,  fierce  and  dismal,  reminding  us  of  ravens 
which  sit  upon  corpses. 

115.  When  cursing  a  wicked  person,  the  Greeks  said,  "To 
the  ravens!"  Similarly,  the  Germans  use  the  expression, 
"May  the  ravens  devour  you."  If  we  make  this  curse  an  ele- 
ment of  the  allegory,  its  serious  character  becomes  evident.  For 
what  is  more  deplorably  disastrous  than  to  have  teachers,  the 
outcome  of  whose  best  teaching  is  death,  and  who  ensnare  the 
conscience  with  difficulties  that  cannot  be  disentangled? 
Though  some  say  this  allegory  of  the  raven  is  inaptly  applied 
to  the  priesthood,  it  is  true  nevertheless  and  agrees  with  the 
fundamental  truth,  and  it  is  not  only  most  apt,  but  very  pro- 
fitahle  for  instruction. 

116.  On  the  other  hand,  the  incident  of  the  dove  is  a  most 
delightful  picture  of  the  gospel,  especially  if  you  carefully  con- 
sider the  characteristics  of  the  dove.  Ten  of  these  are  usually 
enumerated :  1.  It  is  without  guile.  2.  It  does  not  harm  with 
its  mouth.  3.  It  does  not  harm  Avith  its  claws.  4.  It  gathers 
pure  grains.  5.  It  nourishes  the  young  of  others.  6.  Its  song 
is  a  sigh.  7.  It  abides  by  the  waters.  8.  It  flies  in  flocks.  9. 
It  nests  in  safe  places.  10.  Its  flight  is  swift.  These  ten  char- 
acteristics have  been  set  forth  in  six  verses,  as  follows: 

Free  from  guile  is  the  dove;  the  bite  of  her  beak  does  not  injure; 
"Wounds  her  claws  do  not  strike ;  pure  is  the  gi-ain  that  she  eats. 
Frequent  and  swift  is  her  flight  to  shining  courses  of  water. 

List  to  her  voice,  and  lo!  sighs  you  will  hear  but  no  song! 
Other  nestlings  she  rears ;  in  swarms  she  flies  through  the  ether. 

Safe  is  the  place  and  high  where  she  prepares  her  abode. 

117.  The  New  Testament  tells  us  the  Holy  Spirit  appeared 
in  the  form  of  a  dove  (Mt  3,  16).  Hence,  we  are  justified  in 
using  the  dove  as  an  allegory  of  the  ministry  of  grace. 

118.  Moses  implies  that  the  dove  did  not  fly  aimlessly  about 
the  ark,  as  did  the  raven,  but  having  been  sent  out  and  finding 
no  place  to  rest,  it  returned  to  the  ark  and  was  seized  by  Noah. 

119.  This  dove  is  a  picture  of  the  holy  prophets  sent  to 
teach  the  people;  but  the  flood,  that  is,  the  time  of  the  Law, 


GENESIS  IX.  RAINBOW  COVENANT.  301 

had  not  yet  passed  away.  Thus  David,  Elias,  Isaiah,  though 
they  did  not  live  to  see  the  time  of  the  New  Testament,  were 
yet  sent  as  messengers  with  the  tidings  that  the  flood  would 
eventually  be  brought  to  an  end,  though  that  time  was  at  a 
distance.  Having  delivered  their  message,  they  returned  to  the 
ark;  that  is,  they  were  justified  and  saved  without  the  Law,  by 
faith  in  the  blessed  seed,  in  which  they  believed  and  for  which 
they  longed. 

120.  After  this,  another  dove  was  sent  forth,  which  found 
the  earth  dried,  and  not  only  the  mountains,  but  also  the  trees, 
standing  free  from  water.  But  she  alighted  upon  an  olive 
tree,  plucked  a  branch,  and  brought  it  back  to  Noah. 

131.  The  allegorical  meaning  of  this  incident  is  interpreted 
by  the  Scriptures.  The  olive  tree  is  very  often  used  as  a  symbol 
of  grace,  of  mercy  or  of  forgiveness  of  sins.  The  dove  brings 
the  branch  in  her  beak,  thus  typifying  the  outward  ministry, 
or  the  spoken  Word.  For  the  Holy  Spirit  does  not  teach  by 
new  revelations  aside  from  the  ministry  of  the  Word,  as  the 
enthusiasts  and  Anabaptists,  those  truly  fanatical  teachers, 
dream.  It  was  the  will  of  God  that  a  branch  from  a  living 
olive  tree  should  be  carried  to  Noah  in  the  mouth  of  the  bird, 
to  teach  that  in  the  New  Testament,  the  time  of  the  flood  or 
anger  being  past,  God  desires  to  set  his  mercy  before  the  world 
by  the  spoken  Word. 

122.  The  messengers  of  this  Word  are  doves;  that  is,  sin- 
cere men,  without  guile,  and  filled  with  the  Holy  Spirit.  Isaiah 
60,  8,  likens  ministers  of  the  Gospel  or  of  grace  to  doves  which 
fly  to  their  windows.  And,  though  Christ  commands  them 
to  imitate  the  harmlessness  of  doves,  Mt  10,  16,  meaning  that 
they  should  be  sincere  and  free  from  venom,  yet,  he  admonishes 
them  to  be  wise  like  serpents;  that  is,  they  should  be  wary  of 
false  and  cunning  people,  and  cautious  like  the  serpent,  which 
is  said  to  shield  its  head  with  special  skill  in  a  fight. 

123.  The  green  freshness  of  the  olive  branch,  also,  is  a 
type  of  the  Word  of  the  Gospel,  which  endureth  forever  and  is 
never  without  fruit.  Psalms  1,  3  likens  those  who  study  the 
Word  to  a  tree,  the  leaves  of  which  do  not  wither.  We  heard 
nothing  like  this  above  concerning  the  raven,  which  flew  to  and 


302  LUTHEE  ON  SIN  AND  THE  FLOOD. 

fro  near  the  ark.  This  second  dove  which  was  sent  forth  is 
a  type  of  the  New  Testament,  where  grace  and  the  forgiveness 
of  sins  are  promised  openly  through  the  sacrifice  of  Christ. 
This  is  why  the  Holy  Spirit  chose  to  appear  in  the  form  of  a 
dove  in  the  New  Testament. 

134.  The  third  dove  did  not  return.  After  the  fulfilment 
of  the  promise  given  the  whole  world  through  the  mouth  of  the 
dove,  no  new  teaching  is  to  be  looked  for,  but  we  simply  await 
the  revelation  of  those  things  which  we  believe.  Herein  is 
certain  testimony  fqr  us  that  the  Gospel  will  endure  unto  the  . 
end  of  the  world. 

125.  The  text,  furthermore,  specifies  tlie  time  ISToah  waited 
after  he  had  first  sent  forth  a  dove,  namely,  seven  days. 
These  seven  days  typify  the  time  of  the  Law  which,  of  neces- 
sity, preceded  the  period  of  the  New  Testament. 

126.  We  read,  likewise,  that  the  second  dove  returned  at 
dusk,  carrying  the  olive  branch.  To  the  Gospel  the  last  age 
of  the  world  has  been  assigned.  Nor  should  we  look  for  another 
kind  of  doctrine,  for  it  is  to  an  evening  meal  that  Christ  com- 
pared the  Gospel  (Mt  22,  2;  Lk  14,16). 

127.  True,  the  doctrine  of  the  Gospel  has  been  in  the  world 
since  the  fall  of  our  first  parents,  and  the  Lord  confirmed  this 
promise  to  the  patriarchs  by  various  signs.  Tlie  first  ages  knew 
nothing  of  the  rainbow,  nor  of  circumcision,  nor  of  other  signs 
'afterward  ordained  by  God.  But  all  ages  have  known  of  the 
blessed  seed.  Since  it  has  been  revealed,  there  remains  nothing 
else  than  the  revelation  of  that  which  we  believe.  With  the 
third  dove,  we  shall  fly  away  to  that  other  life,  never  to  return 
to  the  life  here,  so  wretched  and  so  full  of  grief. 

128.  These  are  my  thoughts  concerning  this  allegory.  1 
have  set  them  forth  briefly,  for  we  must  not  tarry  with  them 
as  we  do  with  historical  narratives  and  articles  of  faith. 

129.  Origen,  Jerome,  Augustine,  and  Bernard  seek  dili- 
gently for  allegories.  But  this  practice  has  one  drawback. 
The  more  attention  they  direct  to  allegories,  the  more  do  they 
draw  it  away  from  the  facts  of  sacred  history  and  from  faith, 
to  the  exclusion  of  these  more  important  things.  Allegories 
should  be  employed  for  the  purpose  of  inducing  and  increasing, 


GENESIS  IX.  EAINBOW  COVENANT.  303 

of  explaining  and  strengthening,  that  faith  of  which  all  the 
stories  treat.  It  is  not  to  be  wondered  at,  that  persons  who  do 
not  seek  faith  in  the  stories  of  the  Bible,  look  for  the  region 
of  allegorical  shades  as  a  pleasant  playground  in  which  to 
stroll  about. 

L30.  Just  as  in  the  popish  Church  false  and  unscriptural 
words  are  rendered  in  sweet  music,  so  learned  men  have  too 
often  spoiled  the  good  meaning  of  a  Bible  story,  which  contains 
a  useful  lesson  of  faith,  by  their  childish  allegories. 

131.  I  have  often  spoken  of  the  kind  of  theology  that  pre- 
vailed when  I  began  to  study.  Its  advocates  said  that  the  letter 
killeth  (2  Cor  3,  6).  Therefore  I  disliked  Lyra  most  of  all 
interpreters,  because  he  followed  the  literal  meaning  so  care- 
fully. But  now  I  prefer  him,  for  this  very  reason,  to  all  in- 
terpreters of  Scripture. 

132.  I  advise  you  as  strongly  as  I  can  to  fully  appreciate 
the  great  value  of  the  Bible  history.  But  whenever  you  wish 
to  employ  allegory,  take  pains  to  follow  the  analogy  of 
faith;  that  is,  make  the  allegory  agree  with  Christ,  with  the 
Church,  with  faith,  with  the  ministry  of  the  Gospel.  If  con- 
structed in  this  manner,  allegories  will  not  go  astray  from 
^aith,  even  though  they  may  not  be  genuine  in  every  point. 
This  foundation  shall  remain  firm,  while  the  stubble  perishes. 
But  let  us  return  to  our  story. 

TV.    NOAH    AND    HIS    FALL. 

IV.   NOAH   AND   HIS   FALL.  flood   134. 

A.  NOAH.  3.      Way  Noah  executed  his  of- 

1.  Noah's  character  before  the  fice   as   bishop    135. 

flood    133.  4.      Way  he  executed  his  office 

2.  Noah's   character  after  the  as  a  civil  ruler  136. 

IV.  NOAH  AND  HIS  FALL. 
A.  Noah. 
"Vs.  20-22.  And  Noah  began  to  he  a  husbandman,  and 
planted  a  vineyard;  and  he  drank  of  the  wine,  and  was  drunJc- 
fn;  and  he  was  uncovered  within  his  tent.  And  Ham,  th^i 
father  of  Canaan,  saw  the  nakedness  of  his  father,  and  told  his 
two  brethren  without. 

133.     AVhat  maimer  of  man  Noah  was  during  the  flood,  is 
shown  sufficiently  by  the  story  of  the  flood  itself.    What  man- 


304  LUTHER  ON  SIN  AND  THE  FLOOD, 

ner  of  man  he  had  been  before  the  flood,  is  shown  by  Moses' 
declaration  that  he  was  righteous  and  perfect.  Great  as  this 
man  was,  we  hear  nothing  else  about  him,  except  that  his  won- 
derful and  almost  incredible  continence  is  faintly  suggested 
and  commended  by  the  statement  that  he  begat  his  first  born 
when  five  hundred  years  of  age.  This  very  fact  shows  that 
human  nature  was  by  far  stronger  in  its  integrity  at  that  time, 
and  that  the  Holy  Spirit  held  more  perfect  sway  in  the  holy 
men  of  the  (early  world  than  He  does  in  us  who  arc,  as  it  were, 
the  dregs  and  the  remnants  of  the  world's  production. 

It  surely  was  a  commendatory  record  for  ISToah  to  be  ac- 
corded righteous  and  perfect  before  God;  that  is,  full  of  faith 
and  of  the  Holy  Spirit,  adorned  with  chastity  and  all  goo4 
works,  pure  in  worship  and  religion,  suffering  many  tempta- 
tions from  the  devil,  the  world,  and  himself,  all  which  he  over- 
came triumphantly.     Such  was  Noah  before  the  flood, 

134.  Of  his  life  after  the  flood,  Moses  tells  us  very  little. 
But  is  it  not  apparent  that  so  noble  a  man,  living  for  about 
350  years  after  the  flood,  could  not  be  idle,  but  must  have  been 
busy  with  the  govermiient  of  the  Church,  which  he  alone  es- 
tablished; and  ruled? 

135.  First  of  all,  then,  he  performed  the  duties  of  a  bishop. 
Beset  with  various  temptations,  his  foremost  endeavor  was  to 
resist  the  devil,  to  console  the  troubled  ones,  to  bring  back  the 
erring  to  the  true  way,  to  strengthen  the  doubting,  to  cheer 
souls  in  despair,  to  exclude  from  his  Church  the  impenitent, 
and  to  receive  back  with  fatherly  gladness  the  repentant.  For, 
these  are  thie  duties  a  bishop  must  perform  through  the  minis- 
try of  the  Word^ 

136.  Moreover,  he  had  civil  duties  in  establishing  forms  of 
government  and  in  making  laws,  without  which  human  passions 
cannot  be  held  in  check.  To  this  was  added  the  rule  of  his  own 
household,  or  the  care  of  his  home, 

NOAH'S  FALL. 

B.      NOAH'S   FAJLL.  3.      Noah's    faH    cannot    be    ex- 

1.  Why    Moses    omitted    many  cused    140-141. 
important       tiling's       about  ,        ^^.      ,  .,      „,     „,      „       „„-«  + 
Noah    and    related    his    fall  4.      His    fall    caused      a      Rreat 
137-138  scandal    142. 

2,  Lyra  tries  to  excuse  Noah's  5.      Ham     scandalized     himself 
fall   139.  through  it  142-143. 


GENESIS  IX.  EAINBOW  COVENANT. 


305 


a.  Real  root  of  this  scandal 
144. 

b.  Thereby  Noah  greatly  sin- 
ned 145ff. 

*  Original  sin  develops  pre- 
sumptuous   people    146-148. 

c.  This  scandal  reveals  Sa- 
tan's bitterest  enmity 
against    God's    Church    149. 

*  Papists  are  Ham's  disciples 
150. 

*  David's  enemies  rejoiced 
over  his  fall   151. 

6.  To  what  end  should  Noah's 
fall    serve    us    152-154. 

*  The  godless  are  not  worthy 
to  see  God's  glory  in  be- 
lievers   155. 

■*  Why  we  should  not  be  vex- 
ed aj;  the  infirmities  of  be- 
lievers   156-157. 

7.  The  conduct  of  Shem  and 
Japheth  in  this  connection 
158-173. 

a.  They  still  honored  their  fa- 
ther, though  they  approved 
not  his  deed  158. 


*  Origin   of  outward   sin   159. 

*  How  to  avoid  offense  160- 
162. 

*  Luther  aware  of  his  own 
infirmities  163. 

*  Attitude  of  the  opponents 
of  the  "Word  to  true 
preachers   164. 

*  Why  Moses  never  mention- 
ed many  great  events  in 
Noah's  life,  and  thought 
of  his  fall  165-166. 

b.  Ho'w  the  sons  covered  their 
father's  shame  167. 

c.  Herein  they  had  regard  for 
God's  will  and  were  there- 
fore pleasing  to  God   168. 

"*     Ham's  scandal. 

(1)  It  was  a  wilful  and  griev- 
ous   sin    168-169. 

(2)  The  lesson  -we  may  learn 
from   it  170. 

(3)  Reward  of  this  scandalous 
deed,  and  w^hy  Canaan  is 
here    mentioned    172-173. 


B.    Noah's  Fall. 

137.  Though  reason  tells  us  that  Noah  was  burdened  -vrith 
these  manifold  duties  after  the  flood,  yet  Moses  does  not  men- 
tion them.  It  appears  to  him  sufficient  to  confine  his  remarks 
to  the  statement  that  Noah  began  to  plant  a  vineyard,  and 
that  he  lay  in  his  tent  drunken  and  naked. 

This,  surely,  is  a  foolish  and  very  useless  tale  in  comparison 
with  the  many  praiseworthy  acts  he  must  have  performed  in 
the  course  of  so  many  years.  Other  things  might  have  been 
recorded  for  edification  and  for  teaching  righteousness  of  life. 
But  this  story  even  seems  to  endorse  an  offense,  by  abetting 
drunkards  and  those  who  sin  in  drunkenness. 

138.  The  purpose  of  the  Holy  Spirit,  however,  is  apparent 
from  what  we  have  said.  It  is  to  console  by  this  record  of  the 
great  sins  committed  by  the  holiest  and  most  perfect  patriarchs 
those  righteous  persons  who  are  discouraged  by  the  knowledge 
of  their  own  weakness  and  are,  therefore,  cast  down.  In 
them  we  are  to  find  proofs  of  our  own  shortcomings,  that  we 
may  come  to  humble  confession  and,  at  the  same  time,  seek 
and  hope  for  forgiveness.  This  is  the  real  and  theologically  true 
reason  why  the  Holy  Spirit  records,  rather  than  seemingly 
more  important  matters,  the  great  fall  of  this  grand  man. 

139.  Lyra  states  as  excuse  for  Noah  that  he  knew  not  the 
power  of  wine  and  was  deceived  into   drinking  a  little  too 


306  LUTHEE  ON  SIN  AND  THE  FLOOD. 

freely.  Whether  wine  had  been  known  before  or  whether  Noah 
began  to  cultivate  it  by  his  own  skill  and  by  divine  suggestion, 
I  know  not,  but  I  believe  that  Noah  knew  the  nature  of  this 
produce  quite  well,  and  that  he  had  often  made  use  of  wine  in 
company  with  his  family,  partly  for  his  own  person  and  partly 
also  in  his  offerings  or  libations.  I  think  that  in  making  use 
of  wine  for  his  own  refreshment,  he  partook  of  it  too  freely. 

140.  His  action  I  excuse  in  no  way.  Should  anyone  want 
to  do  so,  there  would  be  weightier  arguments  than  those  Lyra 
uses.  According  to  him  this  aged  man,  tired  out  by  the  great 
number  of  his  daily  duties  and  cares,  had  been  overpowered  by 
the  wine  although  he  was  already  used  to  it.  For  wine  overcomes 
more  easily  those  who  are  either  exhausted  by  much  work  or 
burdened  with  age.  Persons  of  mature  age,  on  the  other  hand, 
and  such  of  care-free  mind,  can  drink  considerable  quantities 
of  wine  without  greatly  impairing  their  reason. 

141.  But  he  who  makes  this  excuse  for  the  patriarch,  wil- 
fully casts  aside  that  consolation  which  thte  Holy  Spirit  con- 
sidered needful  for  the  Church,  that  even  the  greatst  saints 
sometimes  fall  into  sin. 

142.  Transgression  like  this  may  seem  to  be  slight,  yet  it 
causes  great  offense.  Not  only  is  Ham  offended,  but  also  the 
other  brother,  possibly  also  their  wives.  And  we  must  not 
imaginie  that  Ham  was  a  boy  of  seven  years.  Having  been 
born  when  Noah  was  five  hundred  years  old,  he  had  reached 
an  age  of  at  least  one  hundred  years  and  had  one  or  two 
children  of  his  own. 

143.  Hence,  it  was  not  boyish  thoughtlessness  which 
caused  Ham  to  laugh  at  his  father,  as  boys  will  do  when  sur- 
rounding a  drunken  rustic  in  the  street  and  making  sport  of 
him.  He  was  truly  offended  by  his  father's  sin  and  thouglit 
himself  to  be  more  righteous,  holy  and  religious  than  his  father. 
Noah's  deed  was  an  offense  not  only  in  appearance,  but  in  very 
truth,  since  Ham  was  so  far  tempted  by  the  knowledge  of  it 
that  hie  passed  judgment  upon  Noah,  and  found  in  such  sin 
an  occasion  for  mirth. 

144.  If  we  wish  to  judge  Ham's  sin  aright,  we  must 
take  into  account  original  sin,  that  is,  the  wickedness  of  the 


GENESIS  IX.  EAINBOW  COVENANT.  307 

heart.  This  son  would  never  have  derided  his  father  for  be- 
ing overcome  by  wine  had  he  not  first  dismissed  from  his  soul 
that  reverence  and  esteem  which  God's  commandment  requires 
children  to  cherish  toward  their  parents. 

145.  Noah  had  been  considered  a  fool  before  the  flood, 
by  the  majority  of  mankind,  and  had  been  condemned  as  a 
false  teacher  and  despised  as  a  man  of  wild  ideas.  Now  he 
is  laughed  at  by  his  son  as  a  fool,  and  condemned  as  a 
sinner.  Noah  was  sole  governor  of  the  Church  and  State, 
and  ruled  his  own  household  with  tireless  care  and  labor. 
He  had  doubtless  therein  offended  the  proud  and  haughty 
spirit  of  his  son  in  many  ways.  But  the  depravity  of  his 
heart  which  now,  that  the  father's  sin  had  become  manifest, 
leaped  to  the  surface,  had  so  far  been  successfully  concealed. 

146.  "When  we  consider  the  source  of  Ham's  sin,  its  hid- 
eousness  first  appears  in  its  true  light.  One  never  becomes  an 
adulterer  or  commits  murder  until  he  has  first  cast  out  of 
his  heart  the  fear  of  God.  A  pupil  does  not  rebel  against 
his  teacher  unless  he  has  first  lost  due  reverence  for  that 
teacher.  The  fourteenth  Psalm,  verse  3,  says  that  Jehovah 
looked  down  from  heaven  upon  the  children  of  men,  to  see 
if  there  were  any  that  did  understand,  and  that  did  seek  after 
God.  When  he  saw  there  was  none  he  adds  there  was  none 
who  did  good;  that  they  had  all  become  worthless,  sinning 
tongues,  sinning  with  their  hands,  fearing  where  there  was  nO 
need  of  fear,  and  the  like. 

147.  So  Ham,  in  his  own  estimation,  was  wise  and  holy. 
In  his  judgment  his  father  had  often  acted  unrighteously  or 
foolishly.  His  attitude  discloses  a  heart  that  despised,  not 
only  the  parent,  but  also  the  divine  commandment.  Hence, 
nothing  remains  for  the  evil-minded  son  but  to  grasp  an  op- 
portunity for  obtaining  evidence  to  betray  his  father's  fool- 
ishness. He  does  not  laugh  at  his  drunken  father  as  a  boy 
would,  nor  does  he  call  his  brethren  merely  that  they  may 
look  upon  a  laughable  spectacle.  He  means  that  this  shall 
be  open  proof  that  God  has  withdrawn  from  his  father  and 
has  accepted  himself.  Therefore,  he  takes  delight  in  disclos- 
ing his  father's  sin  to  others.     As  I  said  before,  Ham  was  not 


308  LUTHEE  ON  SIN  AND  THE  FLOOD. 

a  boy  of  seven  years,  but  had  reached  the  age  of  at  least  one 
hundred. 

148.  Original  sin  shows  its  depraving  tendency  in  that  it 
makes  men  arrogant,  haughty  and  conceited.  Paul  admonishes 
in  Eomans  12, 3,  to  think  of  one's  self  soberly,  "according 
as  God  hath  dealt  to  each  man  a  measure  of  faith."  But, 
original  sin  does  not  permit  Ham  to  occupy  this  lowly  leyel; 
hence,  he  presumes  to  go  beyond  his  station  in  passing  judg- 
ment upon  his  father. 

149.  We  observe  the  same  attitude  in  Absalom.  Before 
he  stirs  up  a  rebellion  against  David,  his  father,  he  passes 
unrighteous  judgment  upon  David's  governmient.  This  dis- 
satisfaction with  his  father's  rule  was  aftervi^ard  followed  by 
unconcealed  contempt  and  open  violence,  with  David's  de- 
struction as  the  object.  Ham's  heart  being  full  of  poison 
which  he  had  gathered  from  his  father  as  a  spider  gathers  poi- 
son from  the  fairest  rose,  precisely  such  a  result  had  to  follow. 

150.  These  examples  serve  to  call  our  attention  to  the 
battle  waged  from  the  beginning  of  the  world  between  the 
Church  and  Satan  with  his  followers,  the  hypocrites,  or  false 
brethren.  This  deed  of  Ham  must  not  be  looked  upon  as  a 
result  of  boyish  love  of  pranks,  but  of  Satan's  most  bitter 
enmity,  wherewith  he  inflames  his  followers  against  the 
Church.  Particularly  does  he  incite  them  against  those  in  the 
ministry,  leading  them  to  close  watch  at  all  times  for  material 
available  for  purposes  of  slander. 

The  Papists  at  present  have  no  other  business  than  to 
watch  onr  conversation  for  the  purpose  of  slander.  When- 
ever we  fall  into  human  error  (for  we  are  truly  weak  and  are 
beset  by  our  failings),  they  seize  upon  our  moral  uncleanness, 
like  famished  swine,  and  find  great  delight  in  publishing 
and  betraying  our  weaknesses,  like  Ham  the  accursed.  They 
truly  hunger  and  thirst  after  our  offenses.  Although  by  God's 
grace  they  cannot  fasten  adultery,  murder  or  like  errors  upon 
us,  unless  by  their  own  fabrication  (this  shameless  class  of 
people  abhor  no  kind  of  lie),  yet  they  gather  up  smaller  mat- 
ters, which  they  afterward  exaggerate  to  the  public. 

151.  David's   experience   is    well   known.      He   was    sur- 


GENESIS  IX.  RAINBOW  COVENANT.  309 

rounded  on  all  sides  by  enemies  who  eagerly  sought  out  every 
opportunity  for  persecution.  They  were  envious  because  he 
had  l)een  called  to  the  throne  by  God;  hence,  they  triumpjied 
over  his  horrible  fall. 

153.  His  case,  however,  serves  for  our  instruction.  God 
sometimes  permits  even  righteous  and.  holy  men  to  stumble 
and  fall  into  offenses,  either  really  or  apparently,  and  -we 
must  take  heed  lest  we  pass  judgment  at  onoe,  after  the  ex- 
ample of  Ham,  v^dio,  having  secretly  despised  his  father  long 
before,  now  does  so  openly.  He  declared  that  his  parent,  being 
imbecile  by  age,  had  clearly  been  deserted  by  the  Holy  Spirit, 
since  he  was  unable  to  guard  against  drunkenness,  though 
the  government  of  the  Church,  State,  and  household  lay  upon 
his  shoulders.  0  wretched  Ham,  how  happy  art  thou,  having 
found  at  last  what  thou  soughtest — ^poison  in  a  most  de- 
lightful rose ! 

153.  Everlasting  praises  and  blessings  be  given  to  God, 
whose  dealings  with  his  saints  are  wonderful  indeed.  While 
he  permits  them  to  be  weak  and  to  fall,  to  be  overwhelmed 
with  disgrace  and  offenses,  and  while  the  world  judges  and 
condemns  them,  he  forgives  them  their  weaknesses  and  has 
compassion  upon  them;  whereas  he  delivers  into  Satan's  hands 
those  who  regard  themselves  angels,  and  utterly  rejects  them. 

The  first  lesson  of  this  story  is  that  godly  persons  have 
the  needed  consolation  against  their  infirmities  when  they 
see  that  even  the  holiest  men  sometimes  fell  most  disgracefully 
by  reason  of  similar  infirmities. 

154.  In  the  second  place,  the  case  of  Ham  is  a  fearful  ex- 
ample of  divine  judgment,  to  teach  us  by  Ham's  experience  not 
to  condemn  at  once,  even  when  we  see  rulers  of  State,  Church, 
or  household — such  as  our  parents — fall  into  error  and  sin.  Who 
can  tell  why  God  so  permits?  Such  sins  must  not  be  ex- 
cused, yet  we  see  that  they  are  of  value  for  the  consolation 
of  the  pious.  They  teach  us  that  God  can  bear  with  the 
errors  and  sins  of  his  people  and  that  even  we,  when  beset 
with  sins,  may  trust  in  the  mercy  of  God  and  need  not  lose 
heart. 

155.  But  what  is  medicine  for  the  righteous,  is  poison 


310  LUTHEK  ON  SIN  AND  THE  FLOOD. 

for  the  wicked.  The  latter  do  not  seek  to  be  taught  and  com- 
forted by  God.  Tlieir  unworthiness  prevents  them  from  recog- 
nizing his  glory  in  the  saints.  They  see  nothing  but  the 
stumbling  block  and  the  snare,  with  the  result  that  they  fall 
and  are  left  to  perish  alone. 

156.  Let  us,  therefore,  truly  respect  those  in  authority 
over  us.  If  they  fall,  we  must  not  be  offended.  Yie  must 
remember  that  they  are  human,  and  that  God's  ways  are  won- 
derful in  his  saints,  because  it  is  his  will  that  the  wicked  shall 
be  offended  and  provoked.  Thus  Moses  threatens  the  Jew^s: 
"1  w^ill  provoke  them  to  anger  with  a  foolish  nation"  (Deut 
33,21).  Because,  during  the  whole  period  of  the  kingdom, 
they  refused  to  hear  the  prophets,  God  gave  the  offense  of 
casting  away  a  wise  and  religious  people,  which  had  the  prom- 
ises and  was  descended  from  the  patriarchs.  In  its  place,  he 
chose  the  filth  and  dregs  of  the  world,  a  foolish  people; 
that  is,  it  was  without  piety,  without  religion,  without  wor- 
ship, without  that  divine  wisdom  which  is  his  "Word.  This  of- 
fense roused  the  Jews  to  insane  anger. 

157.  This  will  be  the  lot  of  the  papists.  Some  great  of- 
fense shall  be  given  them  by  God  against  which  they  shall 
find  themselves  helpless,  and  thus  they  shall  come  to  grief 
like  Ham.  Eenouncing  the  reverence  due  both  to  God  and 
his  father,  in  deeming  himself  more  capable  of  ruling  the 
Church  than  Noah,  in  secretly  deriding  or  censuring  his  parent, 
he  finally  presents  the  spectacle  of  disclosing  his  wicked  and 
irreverent  attitude  before  others. 

158.  The  two  other  brothers,  Shem  and  Japheth,  did 
not  follow  Ham's  wicked  example.  While  conscious  of  the 
scandalous  fact  that  their  father  was  drank  and  lay  in  shame- 
less nakedness  like  a  little  boy, — while  recognizing  that  this 
ill  became  the  ruler  of  Church  and  State,  they  remained 
mindful  of  the  reverence  due  a  parent.  They  gulped  down 
the  offense  given;  they  hid  the  offense  and  gave  it  a  worthier 
aspect,  so  to  speak,  by  covering  their  father  with  a  garment, 
approaching  him  with  eyes  averted.  They  would  have  been 
incapable  of  this  fine  outward  expression  of  reverence  for  their 
father,  had  they  not  occupied  a  correct  attitude  toward  God  in 


GENESIS  IX.  RAINBOW  COVENANT.  311 

their  hearts  and  believed  their  father  to  be  both  priest  and 
ruler  bj  right  divine. 

151).  It  is  a  fearful  example,  this  one  of  Ham.  Though 
oue  of  the  few  saved  during  the  flood,  he  forgets  all  piety.  It 
is  profitable  to  carefully  consider  how  he  came  to  fall.  Out- 
ward sins  must  first  be  cormiiitted  in  our  minds;  that  is, 
before  sins  are  visibly  committed,  the  heart  first  departs  from 
the  Word  and  from  the  fear  of  God.  It  neither  knows  God 
nor  seeks  after  him,  as  we  read  in  Psalms  14,  2.  As  soon 
as  the  heart  begins  to  set  aside  the  Word,  and  to  despise  the 
ministers  and  prophets  of  God,  ambition  and  pride  follow. 
Those  who  stand  in  the  way  of  our  desires  are  overborne  by 
hatred  and  slander,  until  finally  insolent  speech  ends  in 
murder. 

160.  Those  who  are  to  become  rulers  of  Church  or  State, 
should  daily  pray  earnestly  to  God  that  they  may  remain 
humble.  It  is  the  object  of  stories  of  tliis  character  to  set 
this  duty  before  us,  for  it  is  evident  what  occasioned  Ham's 
frightful  fall. 

161.  If,  then,  the  saints  fall  into  sin,  let  us  not  be  of- 
fended. Much  less  should  we  rejoice  over  the  weakness  of 
others,  haughtily  esteeming  ourselves  braver,  wiser,  or  holier 
than  they.  Let  us  rather  endure  and  cover  np,  and  even  put 
a  good  construction  upon  and  excuse  such  errors  in  so  far  as  we 
can,  remembering  that  perhaps  tomorrow  we  may  suffer  what 
happened  to  them  today.  For  we  all  constitue  a  unit,  being 
born  of  the  same  flesh.  Let  us  then  heed  the  advice  of  Paul, 
"Let  him  that  thinketh  he  standeth,  take  heed  lest  fe  fall'' 
(1  Cor  10,  12).  In  this  way  the  other  two  brothers  looked  upon 
their  drunken  father.  Their  thoughts  were  these:  Behold, 
our  father  has  fallen.  But  God  is  wonderful  in  his  dealing 
with  saints,  whom  he  sometimes  permits  to  fall  for  our  in- 
struction, that  we  may  not  despair  when  afflicted  by  kindred 
infirmity. 

162.  Let  us  imitate  their  wisdom !  The  sins  of  others 
give  us  no  right  to  judge  them.  Before  their  own  master  they 
stand  or  fall  (Eom  14,  4).  Furthermore,  if  the  downfall  of 
others   displease  us    (since,   in  truth,   many   acts  neither  can 


312  LUTHEE  ON  SIN  AND  THE  FLOOD. 

nor  ought  to  be  excused),  let  us  be  so  much  the  more  careful 
lest  something  like  it  overtake  ourselves.  Let  us  not  sit  in 
proud  and  haughty  judg-ment,  for  this  is  original  sin  in  all 
its  corruption:  To  lay  claim  to  exceptional  wisdom  and  to 
hunt  for  the  moral  lapses  of  others  in  order  to  gain  the  re- 
putation of  righteousness  for  ourselves. 

163.  We  truly  are  weak  sinners  and  must  freely  confes.s^ 
being  human,  that  our  conversation  is  not  always  free  from 
offense.  But  while  we  share  this  weakness  with  our  enemies, 
we  nevertlieless  do  our  duty  diligently,  by  spreading  God's 
Word,  by  teaching  tlie  churches,  by  bettering  the  evil,  by  urg- 
ing the  right,  by  consoling  the  weak,  by  chiding  the  stubborn, 
and,  in  brief,  by  doing  whatever  duty  God  lays  upon  us. 

164.  On  the  other  hand  since  our  adversaries  strive  after 
nothing  but  hypocrisy  and  an  outward  show  of  holiness,  so 
they  add  to  the  frailty  which  they  have  in  common  with  us^ 
the  most  grievous  sins,  because  they  do  not  follow  their  calling, 
but  concern  themselves  with  their  honors  and  emoluments. 
They  neglect  the  churches  and  suffer  them  to  miserably  decay. 
They  condemn  the  true  doctrine  and  teach  idolatiy.  In  short, 
in  public  life  they  are  wise,  but  in  their  own  sphere  they  are 
utterly  foolish.  This  is  the  most  destructive  evil  in  the 
Church. 

165.  This  is  the  first  part  of  the  story,  and,  in  the  pre- 
paration of  his  record,  Moses  has  confined  himself  to  the  same. 
It  is  certain  tliat  Noah  was  a  righteous  man,  gifted  with  many 
heroic  virtues,  and  that  he  accomplished  most  important  things 
both  for  the  Church  and  for  the  State.  It  is  not  possible 
either  to  establish  political  communities  or  to  found  churches 
except  by  diligent  effort.  Life,  in  both  these  manifestations  (I 
will  say  nothing  of  the  management  of  the  home)  is  beset 
with  many  dangers;  for  Satan,  a  liar  and  murderer,  is  the 
most  relentless  enemy  of  Church  and  State. 

166.  But  Moses  passes  by  all  these  achievements,  not  so 
much  as  alluding  to  them.  He  records  but  this  one  circum- 
stance— that  ISToah  became  drunk  and  was  scoffed  at  by  his 
youngest  son.  He  intended  it  as  a  valuable  example,  teaching 
pious  souls  to  trust  in  God's  mercy.     On  the  other  hand,  the 


GENESIS  IX.  RAINBOW  COVENANT.  313 

proud,  tlie  lovers  of  cant,  the  sanctimonious,  the  wise-acres, — 
let  them  learn  to  fear  God  and  beware  of  passing  a  reckless 
judgment  upon  others !  As  Manasseh  the  king  declares,  God 
displays  in  his  saints  both  his  wonders  and  his  terrors  "against 
wicked  and  sinful  men."  This  is  illustrated  in  the  case  of 
Ham,  who  did  not  now  first  come  to  his  downfall  but  had 
cherished  this  hate  against  his  father  for  a  long  time,  after- 
ward to  fill  tlie  world  with  idolatry. 

Vs.  23-2T.  And  Shem  and  Japheth  took  a  garment,  and 
laid  it  upon  both  their  shoulders,  and  went  backward,  and 
covered  the  nakedness  of  their  father;  and  their  faces  zwre 
backzvard,  and  they  saw  not  their  father  s  nakedness.  And  No- 
ah awoke  from  his  wine,  and  knew  what  his  youngest  son  had 
done  unto  him.  And  he  said.  Cursed  be  Canaan;  a  servant 
of  servants  shall  he  be  unto  his  brethren. 

167.  It  is  truly  a  beautiful  and  memorable  example  of 
respect  to  a  father  which  Moses  records  in  this  passage.  The 
sons  might  without  sin  have  approached  their  father  and  cover- 
ed him,  while  turning  their  faces  toward  him.  What  sin  should 
it  be  if  one,  happening  upon  a  nude  person,  should  see  what  is 
before  him  without  his  will?  Still  the  two  sons  do  not  do 
this.  When  they  heard  from  their  haughty  and  mocking  brother 
what  had  happened  to  their  father,  they  laid  a  garment 
upon  both  their  shoulders,  entered  the  tent  with  faces  turned 
away  (how  admirable!),  and  lowering  the  garment  backward, 
covered  their  father. 

168.  Who  can  fail  to  observe  here  the  thoughtfulness  of 
the  will  and  Word  of  God,  and  reverence  before  the  majesty 
of  fatherhood,  which  God  requires  to  be  honored,  not  despised 
or  mocked  by  children?  God  seems  to  approve  this  reverence 
and  accept  it  as  a  most  pleasing  offering  and  the  very  noblest 
worship  and  obedience.  But  his  utmost  hatred  rests  upon  Ham, 
who  might  have  seen  without  sin  what  he  saw,  since  it  came 
to  his  view  by  chance,  if  only  he  had  covered  it  up,  if  only 
he  had  remained  silent  about  it,  if  only  he  had  not  shown 
himself  to  be  pleased  by  the  sin  of  his  father.  But  he  who 
despised   God,  the  Word,  and  the  order  established  by   God, 


314  LUTHEE  ON  SIN  AND  THE  PLOOD. 

not  only  failed  to  cover  bis  father  with  a  garment,  but  even 
derided  bim  and  left  him  naked. 

169.  In  describing  the  act  of  the  two  brothers  Moses 
emphasizes  the  malice  of  Ham,  who  was  hlled  with  violent 
and  satanic  hatred  against  his  father.  Who  of  us,  on  finding 
a  stranger  lying  by  the  wayside  drunk  and  nude,  would  not 
at  least  cover  him  with  his  own  coat  to  forestall  disgrace? 
How  much  greater  the  demand  in  this  case  of  a  father !  Ham, 
however,  fails  to  do  for  bis  father,  the  highest  ruler  of  the 
world,  what  common  humanity  teaches  us  to  do  for  strangers. 
Moreover  he  publishes  tlie  circumstance  joyfully,  insulting  bis 
drunken  father  and  making  the  sin  of  his  father  known  to 
his  brothers  as  if  he  had  a  piece  of  good  news. 

170.  Moses,  therefore,  sets  Ham  before  us  as  a  fearful 
example,  to  be  carefully  taught  in  the  churches,  in  order  that 
young  people  may  learn  to  respect  their  elders,  rulers,  and 
parents.  Not  on  account  of  Noah,  not  on  account  of  Ham, 
but  on  account  of  those  to  come — on  our  account — is  this 
story  written,  and  Ham,  with  his  contempt  for  God  and  father, 
pictured  in  most  repulsive  colors. 

171.  Also  the  punishment  of  this  wickedness  is  carefully 
set  before  us.  Noah,  looked  upon  by  his  son  as  a  foolish,  in- 
sane, and  ridiculous  old  man,  now  steps  forth  in  the  majesty 
of  a  prophet,  to  announce  to  his  son  a  divine  revelation  of 
future  events.  Truly  does  Paul  declare  that  "power  is  made 
perfect  in  weakness"  (2  Cor  12,  9)  ;  for  the  certainty  char- 
acterizing Noah's  utterance  is  proof  that  he  was  filled  with 
the  Holy  Spirit,  notwithstanding  that  his  son  had  mocked  and 
despised  him  as  one  utterly  deserted  by  the  Holy  Spirit. 

172.  I  v^dll  not  attempt  here  to  settle  the  question  above 
referred  to  (ch.  5, §95)  concerning  the  order  of  the  sons  of  No- 
ah, as  to  which  of  them  was  the  first-born  and  which  the 
youngest.  A  point  more  worthy  of  our  attention  is  the  fact 
that  the  Holy  Spirit  is  so  filled  wath  strong  wrath  against 
that  disobedient  and  scornful  son  that  he  does  not  even 
choose  to  call  him  by  his  own  name,  but  calls  him  Canaan 
after  the  name  of  his  son.  Some  say  that,  because  God  bad 
desired  to  save  Ham  in  the  ark  as  one  under  his  blessing  the 


GENESIS  IX.  EAINBOW  COVENANT.  315 

same  as  the  others,  he  had  no  wish  to  curse  him,  but  cursed 
Canaan  instead,  a  curse  which,  nevertheless,  could  not  but 
recoil  upon  Ham  who  had  provoked  it.  Thus  Ham's  name 
perishes  here,  since  the  Holy  Spirit  hates  it,  whose  hatred  is, 
indeed,  a  serious  hatred.  We  read  in  the  psalm,  "I  hate 
them  with  perfect  hatred"  (Ps  139,  33).  When  the  Holy  Spirit 
exercises  his  wrath,  eternal  death  must  follow, 

173.  Although  Ham  had  sinned  against  his  father  in 
many  ways,  it  is  remarkable  tliat  the  fruit  of  the  first  sin 
and  the  devil's  malice  did  not  become  manifest  until  the 
father  lay  drunk  and  bare.  When,  with  this  sin,  the  previous 
ones  had  attained  to  fullness  of  power  and  growth,  the  Holy 
Spirit  condemned  him,  and,  as  a  warning  to  others,  also  an- 
nounced the  infliction  of  impending,  endless  servitude. 

V.  36.  A7id  he  said.  Blessed  be  Jehovah,  the  God  of 
Shem;  and  let  Canaan  he  his  servant. 

These  are  two  sublime  prophecies,  worthy  of  close  attention. 
Thej^  have  significance  in  our  time,  though  they  were  grossly 
garbled  by  the  Jews.  The  Jews  observe  that  Ham  is  cursed 
thrice;  this  fact  they  wrest  to  the  glory  of  their  own  nation, 
promising  themselves  worldly  dominion. 

V.  HAM  CURSED;  SHEM  AND  JAPHETH  BLESSED. 

A.  THEJ  CURSE  PRONOUNCE!  B.   BLESSING   PRONOUNCED 

1  ^^^r^  ^^^   174-18S.       _  UPON  SHEM  189-191. 

1.  Why  Ham  was  thrice  j  ^j^jg  jg  ^^  exceedingly 
cursed  174.  o-reat    blessing    189 

*  Disrespect  of  parent's,  pas-  2.      Why  is  it  clothed  in  praise 
tors  and  authority  signs  of  ^q    qo(J    190 
approaching  m  i  s  fo  rtune  3       ^j^jg    blessing    proves    that 
iX^.                                  ,    ,    ^,  Noah   possessed   a   precious 

2.  Way   Ham   disregarded   the  light   191 

'■       fSi^yt''^^'^'''''  ^-  ^^^rii?HET^H^?^2?F2r^^^ 

4.  Ham's  temporal  prosperity  1.  Why  the  form  of  Japheth's 
continued  with  his  curse  blessing  differed  from  that 
179-181.  of  Ham's  192. 

*  Faith    alone    grasps    God's  2.      Herein  lies  a  special  secret 
threatenings    and    promises  193. 

180-181.  3.      The  Jews'  false  interpreta- 

*  Reason  God  postpones  pun-  tion  of  this  blessing   194. 
ishment    and    reward     181-  4.      Relation       of      these       two 
182.  blessings  to  each  other  195. 

*  The    Papal    Church    is    not  *     The      Jews'      false      notion 
the   true   Churh   183.  about   Shem's   blessing    196. 

*  Believers    have    comfort    in  5.      The    order    in    which    these 
their   tribulations    184-185.  blessings   are    enjoyed    197- 

*  The  pious  have  their  king-  198. 

dom   here   in   faith    1S6.  *     The      form      God's      Church 

5.  From   this  curse  it  is  clear  takes    in    this    world    199. 
Noah    was    enlightened    by  *     Divine   promises  and  threat- 
the   Holy   Spirit  187.  enings  to  be  understood   in 

*  Were    all    Ham's    descend-  a  spiritual  sense  199-200. 
ents  cursed?  188.  *     HamandCain  resemble  one 


.".16         LUTHER  ON  SIN  AND  THE  FLOOD. 

another    in    their    positions  the  sense  of  the  Holy  Splr- 

and   works   201.  it   212. 

*  The  Turk  and  the  Pope.  d.  What     explanation     should 

a.  What   strengthens  them   in  be    given    here    213-215. 
tlieir      opposition      to      tlie  7.      All  descendents  of  Japhetli 
true    Church    202.  partake     of     this      blessing 

*  How  a  Christian  should  through  the  Gospel  216-2  1;. 
conduct  himself  in  times  of  !S.  Tra.nslations  of  Latin  in- 
misfortunes    203.  terpreters    of    this    blessiiio 

b.  The   power  and   advantages  are  to   be   harmonized  witli 

of  the  Turk  and  Pope  of  no  the    original     text     218-219. 

avail   204.  *     Ham's   name    220-221. 

c.  Attitude  of  Church  mem-  a.  Its  meaning  and  reason  hi.s 
bers  to  their  pride  205-206.  parents  gave  it  to  him   z2u. 

*  Wliy   Ham's   name   w^as   nui  b.   The   hope   of  his  parents  in 
mentioned      wlien     he     was  tliis  name  disappointed  2i 
cursed  207-20S.  9.       It  is  ascribed  to  this  prom- 

6.      The  word  dilatet  the  Latin.s  ise   that   Germany   in   these 

use  in  explaining  Japheth's  last  days  received  the  light 

hlessing   209-210.  of  the  Gospel   222. 

a.  It  is  not  in  liarmony  wilb  *  Abraham  had  Noah  as  his 
the    Hebrew    209-210.  teacher  223. 

b.  Why  all  Latin  interpreters  *  The  temporal  prosperity  of 
use   it  211.  Hain's     family,     and     their 

c.  It    does    not    fully    express  wickedness    224. 

A.  The  Curse  Pronounced  Upon  Ham. 

174.  But  there  is  another  reason  for  this  repeatedly  ut- 
tered curse.  God  cannot  forget  such  great  irreverence  toward 
parents,  nor  does  he  suffer  it  to  go  unpunished.  He  requires 
that  parents  and  rulers  be  regarded  with  reverence.  He  re- 
quires that  elders  be  honored,  commanding  that  one  shall  rise 
up  before  a  hoary  head  (Lev  19,  33).  And,  speaking  of  min- 
isters of  the  Word,  he  says,  "He  that  despiseth  you,  despisetli 
me"   (Mt  10,  40;  Lk  10,  16). 

175.  Henoe  disobedience  of  parents  is  a  siu'e  indication 
that  curse  and  disaster  are  close  at  hand.  Likewise  is  con- 
tempt of  ministers  and  of  rulers  punished.  When  the  people 
of  the  primitive  world  began  to  deride  the  patriarchs  and  to 
hold  their  authority  in  contempt,  the  flood  followed.  When, 
among  the  people  of  Judah,  the  child  began  to  behave  himself 
proudly  against  the  old  man,  as  Isaiah  has  it  (ch.  3,  5),  Jeru- 
salem was  laid  waste  and  Judah  went  dov^^n.  Such  corruption 
of  morals  is  a  certain  sign  of  impending  evil.  We  justly  fear 
for  Germany  a  like  fate  when  we  look  upon  the  prevailing 
disrespect  for  authority. 

176.  Let  us,  however,  bear  witness  of  a  practice  to  which 
both  Holy  Writ  and  our  experience  testify.  Because 
God  delays  the  threatened  punishment  he  is  mocked  and  con- 
sidered a  liar.  In  this  practice  we  should  see  the  seal,  as  it 
were,  to  every  prophecy.     Ham  liears  that  he  is  accursed;  but 


GENESIS  IX.  EAINBOW  COVENANT.  317 

inasmuch  as  the  curse  does  not  go  into  immediate  effect,  he 
securely  despises  and  derides  the  same. 

177.  Thus  did  the  first  world  hold  Noah's  prophecy  in 
ridicule  when  he  spoke  of  the  flood.  Had  they  believed  that 
such  a  punishment  was  close  at  hand,  would  they  have  gone  on 
in  a  feeling  of  security?  Would  they  not  rather  have  re- 
pented and  begun  a  better  life?  If  Ham  had  believed  that  to 
be  time  which  he  heard  from  his  father,  he  would  have  sought 
refuge  in  mercy  and,  confessing  his  crime,  craved  forgiveness. 
But  he  did  neither;  rather  did  he  haughtily  leave  his  father, 
to  go  to  Babylon.  There,  with  his  posterity,  he  gave  himself 
up  to  the  building  of  a  city  and  of  a  tower,  and  made  him- 
self lord  of  all  Greater  Asia. 

178.  What  is  the  reason  for  this  feeling  of  security?  It 
lies  in  the  fact  that  divine  prophecies  must  be  believed;  they 
cannot  be  perceived  by  our  senses,  or  by  experience.  This  is 
true  both  of  divine  promises  and  of  divine  threats.  Therefore 
the  opposite  always  seems  to  the  flesh  to  be  true. 

179.  Ham  is  cursed  by  his  father;  but  he  lays  hold  upon 
the  greater  portion  of  the  earth  and  establishes  vast  kingdoms. 
On  the  other  hand,  Shem  and  Japheth  are  blessed,  but  in 
comparison  with  Ham,  they  and  their  posterity  are  beggarly. 

Where  then  are  we  to  seek  the  truth  of  this  prophecy?  I 
answer:  This  prophecy  and  all  others,  whether  they  be  prom- 
ises or  threats,  cannot  be  understood  by  reason,  but  by  faith 
alone.  God  delays  both  punishments  and  rewards;  hence  there 
is  need  of  endurance.  For  "He  that  endureth  to  the  end,  the 
same  shall  be  saved,"  as  Christ  says  (Mt  24,  13). 

180.  The  life  of  all  pious  people  is  wholly  of  faith  and 
hope.  The  evidence  of  our  senses,  history,  and  the  way  of  the 
world,  would  teach  us  the  opposite.  Ham  is  cursed,  yet  he 
alone  obtains  dominion.  Shem  and  Japheth  are  blessed,'  yet 
they  alone  bear  reproach  and  affliction.  Since  both  the  prom- 
ises and  the  threats  of  God  reach  out  into  the  future,  the  issue 
must  be  awaited  in  faith.  Habakkuk  says  (ch.  2,  3),  "It  will 
surely  come,  it  will  not  delay." 

181.  Great  is  the  wrath  of  the  Holy  Spirit  which  here 
prompts  him  to  say  of  Ham,  "A  servant  of  servants  shall  he 


318  LUTHER  ON  SIN  AND  THE  FLOOD. 

be;"  that  is,  the  lowest  and  vilest  of  slaves.  But  if  you  let 
history  speak,  you  will  see  Hani  rule  in  Canaan,  whereas 
Abraham,  Isaac,  and  Jacob,  and  others  who  followed,  and 
had  the  blessing,  lived  like  servants  among  the  Canaanites. 
The  Egyptians  are  Ham's  offspring,  and  how  cruel  was  the 
servitude  Israel  suffered  there! 

182.  How,  then,  was  it  true  that  Ham  was  cursed  and 
Shem  was  blessed?  In  this  way:  The  fulfillment  of  the 
promise  and  of  the  threat  was  in  the  future.  This  delay  is 
ordained  in  order  that  tlie  wicked  may  fill  their  measure  of 
sin  and  may  not  be  able  to  accuse  Grod  of  having  given  them 
no  room  for  repentance.  On  the  other  hand,  when  the  right- 
eous suffer  at  the  hands  of  the  unrighteous  and  become  the 
servants  of  servants,  they  undergo  such  trial  and  descipline 
for  the  purpose  of  increasing  in  faith  and  in  love  toward  God ; 
so  that,  trained  in  manifold  vexations  and  tribulations,  they 
may  attain  the  promise. 

When  the  time  was  fulfilled,  the  might  of  Ham's  posterity 
was  not  great  enough  to  withstand  the  posterity  of  Shem. 
Then,  indeed,  was  fulfilled  that  curse  which  Ham  and  his  pos- 
terity had  so  long  despised  and  disbelieved. 

183.  It  is  much  the  same  with  us  today.  We  have  the 
true  doctrine  and  the  true  worship.  Hence  we  can  boast  that 
we  are  the  true  Church,  having  the  promise  of  spiritual  bless- 
ings in  Christ.  As  the  pope's  church  condemns  our  doctrine, 
we  know  her  to  be  not  the  Church  of  Christ  but  of  Satan,  and 
truly,  like  Ham,  a  "servant  of  servants."  And  yet  anyone  may 
see  that  the  pope  rules,  while  we  are  servants  aid  the  off- 
scouring,  as  Paul  says  (1  Cor  4,  12). 

184.  What,  then,  shall  we  poor,  oppressed  people  do?  We 
are  to  comfort  our  souls  meanwhile  with  our  spiritual  do- 
minion. We  know  we  have  forgiveness  of  sins  and  a  gracious 
'God,  through  Christ,  until  also  temporal  freedom  shall  be 
vouchsafed  on  the  last  day.  And  we  are  not  without  traces 
of  temporal  freedom  even  in  this  life;  for  while  tyrants  stub- 
bornly oppose  the  Gospel,  they  are  cut  off  from  the  earth,  root 
and  branch. 

185.  So  was  the  Eoman  empire  destroyed  after  all  the 


GENESIS  IX.  EAINBOW  COVENANT.  319 

other  world-powers  perished;  but  God's  Word  and  Church 
remain  forever.  Likewise,  Christ  weakens  the  Pope's  power, 
little  by  little;  but  that  he  may  be  utterly  removed  and  become 
a  servant  of  servants  with  wicked  Ham  is  a  matter  for  faith 
to  aw^ait.  Ham  is  shut  out  from  the  kingdom  of  God  and 
possesses  the  kingdoms  of  the  world  for  a  time.  Just  as  the 
pope  is  shut  out  from  the  Church  of  God  and  holds  temporal 
dominion  for  a  time.     But  his  dominion  shall  vanish. 

186.  The  divine  law  and  order  is  that  the  righteous  have 
dominion,  but  by  faith,  being  satisfied  with  such  spiritual 
blessing  as  a  gracious  God  and  the  certain  hope  of  the  heaven- 
ly kingdom.  Meanwhile,  we  leave  possession  of  the  kingdoms 
of  the  world  to  the  wicked  until  God  shall  scatter  also  their 
worldly  power,  and,  through  Christ,  make  us  heirs  of  all 
things. 

187.  Furthermore,  we  learn  from  this  prophecy  that  Noah, 
by  a  special  illumination  of  the  Holy  Spirit,  was  enabled  to 
see,  in  the  first  place,  that  his  posterity  would  remain  forever, 
and  in  the  second  place,  that  the  family  of  Ham,  though  they 
were  to  be  rulers  for  a  time,  would  perish  at  last  and  above 
all  would  lose  the  spiritual  blessing. 

188.  However,  the  explanation  given  above  (ch.  4,  §182) 
with  reference  to  the  descendants  of  Cain,  applies  also  here. 
I  do  not  entertain  the  opinion  that  the  offspring  of  Ham 
were  doomed,  without  exception.  Some  found  salvation  by 
being  converted  to  faith,  but  such  salvation  was  not  due  to  a 
definite  promise  but  to  uncovenanted  grace,  so  to  speak.  Like- 
wise  the  Gibeonites  and  others  were  saved  when  the  children 
of  Israel  occupied  the  land  of  Canaan.  Job,  ISTaaman  the 
SHrrian,  the  people  of  Nineveh,  the  widow  of  Zarephath,  and 
others  from  the  heathen  were  saved,  not  by  virtue  of  a  promise, 
but  by  uncovenanted  grace. 

B.  Blessing  Pronounced  Upon  Shem. 

189.  But  why  does  Noah  not  say,  "Blessed  be  Shem/' 
instead  of,  "Blessed  be  Jehovah,  the  God  of  Shem"?  I 
answer  that  it  is  because  of  the  magnitude  of  the  blessing. 
The  reference  here  is  not  to  a  temporal  blessing,  but  to  the 
future  blessing  through  the  promised  seed.    He  sees  this  bless- 


320  LUTHER  ON  SIN  AND  THE  FLOOD. 

ing  to  be  so  great  that  he  cannot  express  it;  hence,  he  turns 
to  thanksgiving.  It  seems  that  Zacharias  was  thinking  of  this 
very  passage  when  he  said,  for  a  similar  reason,  "Blessed  be 
the  Lord,  tlie  God  of  Israel'^  (Lk  1,  68). 

190.  iSToah's  blessing  takes  the  form  of  thanksgiving  unto 
God.  God,  he  says,  is  blessed,  who  is  the  God  of  Shem.  In 
other  words:  It  is  needless  for  me  to  extend  my  blessing 
over  Shem,  who  has  been  blessed  before  with  spiritual  bless- 
ing; he  already  is  a  child  of  God,  and  from  him  the  Church 
will  be  continued,  as  it  Avas  continued  from  Seth  before  the 
flood.  Full  of  wonderful  meaning  is  the  fact  that  ISroah  joins 
God  with  Shem,  his  son,  and,  as  it  were,  unites  them. 

191.  Noah's  heart  must  have  been  divinely  illumined  since 
he  makes  such  a  distinction  between  his  sons,  rejecting  Ham 
with  his  posterity  and  placing  Shem  in  line  with  the  saints 
and  the  Church  because  the  spiritual  blessing,  given  in  para- 
dise concerning  the  seed,  would  rest  upon  him.  Therefore, 
this  holy  man  blesses  God  and  gives  thanks  unto  him. 

C.  Blessing  Pronounced  Upon  Japheth. 
V.  27.  God   enlarge   Japheth,   and   let   him    dwell   in   the 
tents  of  Shem;  and  let  Canaan  he  his  servant. 

192.  This  prophecy  is  wonderful  for  the  aptness  of  each 
single  word.  Noah  did  not  bless  Shem,  but  the  God  of  Shem, 
by  way  of  giving  thanks  to  God  for  having  embraced  Shem 
and  having  adorned  him  with  a  spiritual  promise,  or  the 
blessing  of  the  woman's  seed.  But  when  he  mentions  Japheth 
he  does  not  employ  the  same  manner  of  speaking  as  in  the 
case  of  Shem.  His  words  are  chosen  for  the  purpose  of 
showing  the  mystery  of  which  Paul  speaks  (Eom  11,  11)  and 
Christ  (Jn  4,  22),  that  salvation  is  from  the  Jews  and  yet 
the  gentiles  also  became  partakers  of  this  salvation.  Shem 
alone  is  the  true  root  and  stem,  yet  the  heathen  are  grafted 
upon  this  stem,  as  a  foreign  branch,  and  become  partakers  of 
the  fatness  and  the  sap  which  are  in  the  chosen  tree. 

193.  Noah,  seeing  this  through  the  Holy  Spirit,  predicts, 
in  dim  allusions  but  correctly,  that  Christ's  kingdom  is  to 
spread  in  the  world  from  the  root  of  Shem,  and  not  from  that 
of  Japheth, 


GENESIS  IX.  EAINBOW  COVENANT.  321 

194.  The  Jews  prate  that  Japheth  stands  for  the  neigh- 
boring nations  around  Jerusalem  which  were  admitted  to  the 
temple  and  its  worship.  But  Noah  makes  little  ado  about 
the  temple  of  Jerusalem,  or  the  tabernacle  of  Moses;  his 
words  refer  to  greater  matters.  He  treats  of  the  tliree  patri- 
archs who  are  to  replenish  the  earth.  While  he  affirms  of 
jJapheth  that  he  does  not  belong  to  the  root  of  the  people  of 
God  which  possesses  the  promise  of  the  Christ,  he  declares 
that  he  shall  be  incorporated  through  the  call  of  the  G-ospel 
into  the  fellowship  of  that  people  which  has  God  and  the 
'promises. 

195.  Here,  then,  we  have  a  picture  of  the  Church  of  the 
Gentiles  and  of  the  Jews.  Ham,  being  wicked,  is  not  admit- 
ted to  the  spiritual  blessing  of  the  seed,  except  as  it  happens 
by  uncovenanted  grace.  To  Japheth,  however,  though  he  has 
not  the  promise  of  the  seed,  like  Shem,  the  hope  is  neverthe- 
less given  that  he  will,  at  some  future  time,  be  taken  into  the 
fellowship  of  the  Church.  Thus  we  Gentiles,  being  sons  of 
Japheth,  have  no  direct  promise,  indeed,  and  yet  we  are 
included  in  the  promise  given  to  the  Jews,  since  we  are  pre- 
destined to  the  fellowship  of  the  holy  people  of  God.  These 
matters  are  here  recorded,  not  for  Shem  and  Japheth  so 
much  as  for  their  posterity. 

196.  We  learn  why  the  Jews  are  so  haughty  and  boastful. 
They  see  that  Shem,  their  father,  alone  has  the  promise  of 
eternal  blessing,  which  is  given  through  Christ.  So  far,  so 
good.  But  when  they  believe  that  the  promise  pertains  not 
to  faith  but  rather  to  the  carnal  descent,  they  are  in  error. 
This  subject  has  been  splendidly  treated  by  Paul  (Eom  9,  6). 
There  he  establishes  the  fact  that  the  children  of  Abraham  are 
•not  his  carnal  descendants  but  those  who  have  his  faith 
(Gal  3,  7). 

197.  The  same  thought  is  suggested  here  by  Moses,  who 
says  in  so  many  words,  "Blessed  be  Jehovah,  the  God  of 
Shem."  This  shows  that  there  is  no  blessing  except  by  the 
God  of  Shem.  Hence,  no  Jew  will  share  this  blessing  unless 
he  have  the  God  of  Shem ;  that  is,  unless  he  believes.  ISTor 
will  Japheth  share  the  bles^g  unless  he  dwells  in  the  tents 


322  LUTHER  ON  SIN  AND  THE  FLOOD. 

of   Shem,  that  is,  unless  lie  associates  himself  with  him  in 
faith. 

198.  This  is  a  grand  promise,  valid  unto  the  end  of  the 
world.  But  Just  as  it  is  limited  to  those  who  have  the  God 
of  Shem,  that  is,  who  believe,  so  the  curse  also  is  limited  to 
those  who  abide  in  the  wickedness  of  Ham.  Noah  spoke  these 
words,  not  on  the  strength  of  human  authority  and  feeling, 
but  by  the  Spirit  of  God.  His  words  then  refer  not  to  a 
temporal,  but  to  a  spiritual  and  eternal  curse.  Nor  must 
we  understand  him  to  speak  of  a  curse  that  is  a  curse  only 
in  the  sight  of  the  world,  but  rather  of  one  in  the  sight  of 
God. 

199.  The  same  statement  has  been  made  heretofore  (ch  4 
§183)  regarding  the  curse  of  Cain.  Judged  by  outv^rard  ap- 
pearances, Cain  obtained  a  greater  earthly  blessing  than  Seth. 
God  desires  that  his  Church  in  this  world  shall  apparently  suf- 
fer the  curse  pronounced  upon  the  wicked  and  that,  on  tlie 
other  hand,  the  wicked  shall  seem  to  be  blessed.  Cain  was  the 
first  man  to  build  a  city,  calling  it  Enoch;  while  Seth  dv^^elt 
in  tents. 

200.  Thus  did  Ham  build  the  city  and  tower  of  Babel 
and  ruled  far  and  wide,  while  Shem  and  Japheth  were  poor, 
living  in  lowly  tents.  The  facts  of  history,  then,  teach  thot 
both  the  promises  and  the  curses  of  God  are  not  to  be  un- 
derstood carnally,  or  of  the  present  life,  but  spiritually.  Al- 
though oppressed  in  the  world,  the  righteous  are  surely  heirs 
and  sons  of  God,  while  the  wicked,  though  flourishing  for  a 
season,  shall  ultimately  be  cut  down  and  wither;  a  warning 
often  uttered  in  the  Psalms. 

201.  There  is  a  striking  similarity  in  the  conduct  and  the 
lot  of  Cain  and  Ham.  Cain  killed  his  brother,  which  shows 
plainly  enough  the  lack  of  reverence  for  his  father  in  liis 
heart.  Ha\ing  been  put  in  the  ban  by  his  father,  he  leaves 
the  Church  of  the  true  God  and  the  true  worship,  builds 
the  city  of  Enoch,  giving  himself  up  altogether  to  worldly 
things.  Just  so  does  Ham  sin  by  dishonoring  his  father. 
"Wlien  also  he  subsequently  receives  as  sentence  the  curse 
whereby  he  is  excluded  from  the  promised  seed  and  the  Church, 


GENESIS  IX.  EAINBOW  COVENANT.  323 

he  parts  with  God  and  the  Church  without  misgivings,  since  the 
curse  rests  not  upon  his  person  but  upon  that  of  his  son,  and 
migrates  to  Bab3'lon,  where  he  establishes  a  kingdom. 

202.  These  are  very  illustrious  examples  and  needed  by 
the  Church,  Turk  and  Pope  today;  allow  us  to  boast  of  the 
heavenly  and  everlasting  promise  in  that  we  have  the  Gospel 
doctrine,  and  are  the  Church  They  know,  however,  our  judg- 
ment of  them,  that  we  consider  and  condemn  both  Pope  and 
Turk  as  very  Antichrist.  How  securely  they  ignore  our  judg- 
ment, confidently  because  of  the  wealth  and  power  they  pos- 
sess, and  also  because  of  our  weakness  in  character  and  num- 
bers. The  very  same  spirit  we  plainly  see  in  Cain  and  Ham, 
in  the  condemned  and  excommunicated. 

203.  These  truths  enforce  the  lesson  that  we  must  not 
seek  an  abiding  city  or  country  in  this  bodily  existence,  but 
in  its  varying  changes  and  fortunes  look  to  the  hope  of  eter- 
nal life,  promised  through  Christ.  This  is  the  final  haven; 
and  we  must  strive  for  it  with  sail  and  oar,  as  eager  and  ear- 
nest sailors  while  the  tempest  rages. 

204.  What  if  the  Turk  should  obtain  sway  over  the  whole 
world,  which  he  never  will?  Michael,  as  Daniel  says,  will  bring 
aid  to  the  holy  people,  the  Church  (ch.  10,  13).  What  matter 
if  the  Pope  should  gain  possession  of  the  wealth  of  all  the 
world,  as  he  has  tried  to  do  for  many  centuries  with  all 
the  wealth  at  his  command?  Will  Turk  and  Pope  thereby 
escape  death,  or  even  secure  permanence  of  temporal  power? 
Why,  then,  should  we  be  misled  by  the  temporal  blessings 
which  they  enjoy,  or  by  our  misfortunes  and  dangers,  since 
we  know  that  they  are  banished  from  the  fellowship  of  the 
saints,  while  we  enjoy  everlasting  blessings  through  the  Son 
of  God? 

205.  If  Cain  and  Ham,  and  Pope  and  Turk,  who  are  as 
father  and  son  to  each  other,  can  afford  to  despise  the  judg- 
ment of  the  true  Church  on  the  strength  of  fleeting  and 
meager  successes  in  this  life,  why  can  not  we  afford  in  turn 
to  despise  their  power  and  censure,  on  the  strength  of  the  ever- 
lasting blessings  which  we  possess?  Ham  was  not  moved 
by  his  father's  curse.     Full  of  anger  against  him,  and  despis- 


324  LUTHEE  ON  SIN  AND  THE  FLOOD. 

ing  him.  as  a  crazy  old  man,  he  goes  away  and  arms  himself 
with  the  power  of  the  world,  esteeming  this  more  highly  than 
to  be  blessed  with  Shem  by  his  father. 

206.  This  story  should  give  us  strength  for  the  similar 
experiences  of  today.  The  priests  and  bishops  heap  contempt 
upon  us,  saying,  What  can  those  poverty  stricken  heretics  do? 
Priest  and  bishop  are  puffed  up  with  their  wealth  and  power. 
But  let  us  bear  this  insolence  of  the  wicked  vi^ith  undisturbed 
mind,  as  Noah  bore  that  of  his  son.  Let  us  take  consolation 
in  the  hope  and  faith  of  the  eternal  benediction,  of  which,  we 
know,  they  are  deprived. 

207.  I  said  above  (§172)  that  the  Holy  Spirit  was  so 
greatly  angered  by  the  sin  of  Ham  that  he  could  not  bear 
even  to  speak  his  name  in  the  curse.  And  it  is  true,  as  the 
punishment  shows,  that  Ham  sinned  gi'ievously.  The  other 
1-eason  mentioned  above  as  not  at  all  unlikely,  I  will  here 
repeat:  Ham  had  been  called  and  received  into  the  ark  by 
the  divine  Word,  and  had  been  saved  with  the  others,  and 
Noah  wanted  to  spare  him  whom  God  had  spared  in  the 
flood.  Therefore,  he  transferred  the  curse  which  Ham  mer- 
ited, to  Canaan,  his  son,  whom  Ham  doubtless  desired  to  keep 
with  him. 

208.  The  Jews  offer  a  different  explanation:  Canaan, 
the  son,  having  been  the  first  to  see  his  grandfather  Noah 
lying  naked,  announced  it  to  his  father,  who  then  saw  for 
himself;  hence,  Canaan  gave  his  father  cause  to  commit  the 
sin.  Let  the  reader  Judge  what  value  there  is  in  this  exposi- 
tion. 

209.  But  there  is  also  a  philological  question  which  must 
be  discussed  in  connection.  Scholars  call  translators  to  ac- 
count for  the  rendering,  "God  enlarge  Japheth,"  when  the 
Hebrew  v/ords  do  not  permit  it,  though  not  only  the  Hebrews 
but  also  the  Chaldeans,  are  mostly  agreed  that  the  word 
jepheth  means  "to  enlarge."  Technical  discussions  of  this 
kind,  however,  are  sometimes  very  useful  to  clear  up  the  pre- 
cise meaning  of  a  passage. 

210.  Some  scholars  derive  the  name  Japheth  from  the 
verb  jephah,  which  signifies  to  he  heautiful,  as  in  Ps  45, 2 : 


GENESIS  IX.  KAINBOW  COVENANT.  325 

jaij'ajaijhlia  mibene  Adam/'Thoxx  art  fairer  than  the  cliildren  of 
men."  But  this  may  easily  be  shown  to  be  an  error;  for  the 
ti-ue  origin  of  the  word  is  the  verb  phatah,  which  means  "to 
persuade,"  "to  deceive  with  fair  words"  as  in  Ex.  23  16: 
ki  jephateh  isch  hetulali,  "If  a  man  entice  a  virgin,  he  shall 
surely  pay  a  dowry  for  her."  And  in  Jer  20,  7 :  pethithani 
Jehovah  va-epath,  "0  Jehovah,  thou  hast  persuaded  me  and 
I  was  persuaded ;"  Prov  1,  10 :  Im-jephatuhah,  "If  sinners  en- 
tice thee."  There  is  no  need  of  more  examples,  for  the  word 
occurs  frequently,  and  I  have  no  doubt  that  it  is  derived 
from  the  Greek  word  peitho,  for  it  has  the  same  meaning. 

211.  But  let  us  turn  to  the  question:  Why  have  all 
translators  made  it  read,  "Grod  enlarge  Japheth,"  while  it 
is  not  the  word  pathach,  which  means  "to  enlarge"  or  "to 
open",  but  rather  the  word  pathah?  I  have  no  doubt  that  the 
translators  were  influenced  by  the  harsh  expression.  Since 
this  is  a  promise,  it  seemed  too  harsh  to  state  that  Noah 
had  said,  "God  deceive  Japheth."  This  would  appear  to  be 
a  word  of  cursing,  not  of  blessing.  Hence  they  chose  a  milder 
term,  though  it,  violated  the  rules  of  language.  And  since 
there  is  but  a  slight  difference  between  pathach,  and  pathah, 
they  used  one  for  the  other.  They  meant  to  preserve  the 
important  fact  that  this  is  a  promise. 

212.  But  there  is  no  need  for  us  to  alter  the  text  in  this 
manner,  and  to  violate  its  grammatical  construction,  since  the 
word  pathah,  offers  a  most  suitable  meaning.  Being  a  word 
of  double  meaning,  as  the  word  suadere  in  Latin,  it  may  be 
accepted  either  in  a  bad  or  in  a  good  sense.  Hence,  it  is 
not  irreverent  to  apply  this  word  to  God.  We  find  it  clearly 
so  used  in  Hosea  2,  11,  where  the  Lord  says:  "Therefore, 
behold,  I  vv^ill  (mephateha)  allure  her  (or,  entice  her  by  coax- 
ing), and  bring  her  into  the  wilderness,  and  speak  comfortably 
unto  her."  I  will  suckle  her,  speak  sweetly  unto  her,  and  thus 
will  I  deceive  her,  as  it  were,  so  that  she  may  agree  with  me, 
so  that  the  Church  will  join  herself  to  me,  etc. 

In  this  sense  the  word  may  here  rightly  be  taken  to  mean 
"allure,"  "persuade,"  "coax  by  means  of  friendly  words  and 
flattery."      God    suckle,    persuade,    deceive    Japheth    by    per- 


326  LUTHER  ON  SIN  AND  THE  FLOOD. 

suasion,  so  that  Japheth  himself,  being  allured,  as  his  name 
signifies,  may  be  invited  in  a  friendly  way  and  thus  be  be- 
guiled. 

213.  But  you  say,  what  will  be  the  meaning  of  this? 
or  why  should  there  be  need  for  Japheth  to  be  beguiled  or 
persuaded,  and  that  by  God  himself?  I  answer:  Noah  makes 
the  names  to  serve  his  purpose  in  this  prophecy.  He  gives 
thanks  to  God  that  he  establishes  them  to  stand  like  a  firm 
root  from  which  Christ  was  to  spring.  For  the  verb  sum,  sig- 
nifies "to  place,"  "to  put  in  position,"  to  establish." 

214.  For  Japheth,  however,  he  prays  that  he  may  become 
a  true  Japheth.  Since  he  was  the  oldest  son,  who  ordinarily 
should  have  been  given  the  right  of  the  first-born,  he  prays 
that  God  would  persuade  him  in  a  friendly  manner,  first,  not 
to  envy  his  brother  this  honor,  nor  to  be  dissatisfied  that 
this  privilege  was  taken  from  him  and  given  to  his  brother. 
Furthermore,  because  this  matter  touches  the  person  of  Japheth 
only,God  includes  his  entire  offspring  in  the  blessing.  Though 
the  promise  was  given  to  Shem  alone,  yet  God  does  not 
shut  out  from  it  the  offspring  of  Japheth,  but  speaks  to 
them  lovingly  through  the  Gospel,  that  they  may  also  become 
jepheth,  being  persuaded  by  the  Word  of  the  Gospel.  This  is 
a  divine  persuasion,  corning  from  the  Holy  Spirit;  not  from 
the  flesh,  nor  from  the  world,  nor  from  Satan,  but  holy 
and  quickening.  This  expression  is  used  by  Paul  in  Gal  1,  10, 
where  he  says,  "Am  I  now  persuading  men  or  God?" 
And  Gal  3,  1,  "^Vlio  did  bewitch  you  that  ye  should  not  obey 
the  truth?" — that  ye  do  not  agree  to  the  truth,  that  ye  do  not 
permit  yourselves  to  be  persuaded  by  that  which  is  true?" 

215.  Viewing  the  name  Japheth  in  this  case,  it  signifies 
a  person  of  the  kind  which  we  call  guileless,  who  believes 
readily,  permitting  himself  to  be  easily  persuaded  of  a  matter, 
who  does  not  dispute  or  cling  to  his  own  ideas  but  submits 
his  mind  to  the  Lord  and  rests  upon  his  Word,  remaining  a 
learner,  not  desiring  to  be  master  over  the  words  and  works 
of  God. 

Hence  it  is  a  touching  prayer  which  is  here  recorded,  that 
God   might  persuade   Japheth;   that  is,   that   he   might  speak 


GENESIS  IX.  EAINBOW  COVENANT.  327 

fondly  with  him,  Noah  prays  that,  though  God  does  not 
speak  to  Japheth  on  the  basis  of  a  promise,  as  he  does  with 
Shem,  yet  he  would  speak  with  him  on  the  basis  of  grace 
and  divine  goodness. 

216.  This  prayer  of  Noah  foresees  the  spread  of  the 
Gospel  throughout  the  whole  world.  Shem  is  the  stem. 
From  his  posterity  Christ  was  born.  The  Church  is  of  the 
Jews,  who  had  patriarchs,  prophets,  and  kings.  And  yet 
God  here  shows  Noah  that  also  the  wretched  Gentiles  were 
to  dwell  in  the  tents  of  Shem;  that  is,  they  were  to  come 
into  that  heritage  of  the  saints  which  the  Son  of  God  brought 
into  this  world — forgiveness  of  sins,  the  Holy  Spirit,  and 
everlasting  life.  He  prophesies  clearly  that  also  Japheth  will 
hear  the  sweet  message  of  the  Gospel  as  his  name  suggests; 
so  that,  though  he  have  not  the  same  title  as  Shem,  who 
was  set  to  be  the  stem  from  which  Christ  was  to  spring,  yet 
he  should  have  the  persuader,  namely  the  Gospel. 

217.  It  was  Paul  through  whom  this  prophecy  was  ful- 
filled. He  almost  unaided  taught  the  Gospel  doctrine  to  the 
posterity  of  Japheth.  He  says :  "From  Jerusalem,  and  round 
about  even  unto  Illyi'icum,  I  have  fully  preached  the  Gospel 
of  Christ"  (Eoni  15,  19).  Almost  all  of  Asia,  with  the  ex- 
ception of  the  oriental  peoples,  together  with  Europe,  belongs 
to  the  posterity  of  Japheth.  The  Gentiles,  therefore,  did 
not,  as  the  Jews  did,  receive  the  kingdom  and  the  priesthood 
from  God.  They  had  neither,  the  law  nor  the  promise.  Yet 
by  the  mercy  of  God  they  have  heard  that  sweet  voice  of  the 
Gospel,  the  persuader,  which  is  indicated  by  the  very  name 
of  Japheth. 

218.  The  interpreters  failed  to  recognize  tliis  as  the  true 
meaning,  and  God  permitted  them  to  make  this  mistake.  Still 
they  did  not  miss  the  true  meaning  altogether.  For  the  verb 
liircMh,  which  means  "to  enlarge,"  means  also  "to  give  con- 
solation," just  as  conversely  in  Latin  the  word  angustiae  (nar- 
row place)  signifies  also  "pains,"  or  "perils,"  or  "disaster." 
Thus  we  read  in  Psalms  4, 1 :  "Thou  hast  set  me  at  large 
when  I  was  in  distress."  The  only  real  enlargement,  or  consola- 
tion, is  the  Word  of  the  Gospel. 


328  LUTHER  ON  SIN  AND  THE  FLOOD. 

219.  Thus  the  several  expositions  are  harmonized  by 
proper  interpretation.  But  the  primary  meaning  of  enlarge, 
which  conveys  the  idea  of  persuasion,  is  the  native  and  proper 
one.  It  sheds  a  bright  light  upon  the  fact  that  we  Grentiles, 
although  the  promise  was  not  given  to  us,  have  nevertheless 
been  called  by  the  providence  of  God  to  the  Gospel.  The 
promise  pertains  to  Shem  alone,  but  Japheth,  as  Paul  has  it 
in  Romans  11, 17,  was  grafted  into  the  olive  tree,  like  a  wild 
olive,  and  became  a  partaker  of  the  original  fatness,  or  the 
sap,  of  the  olive.  The  older  portions  of  the  Bible  agree  with 
the  newer,  and  what  God  promised  in  the  days  of  Noah,  he 
now  carries  out. 

220.  ^'Ham"  signifies  "the  hot  and  burning  one."  This 
name  was  given  to  him  by  his  father,  I  believe,  because  of 
the  great  things  he  hoped  for  his  youngest  son.  To  Noah 
the  other  two  were  cold  men  in  comparison.  Eve  rejoiced 
greatly  when  Cain  was  born  (Gen  4,1).  She  believed  that 
he  Avould  restore  whatever  had  been  wrought  amiss.  Yet  he 
was  the  first  to  harm  mankind  in  a  new  way,  in  that  he  killed 
his   brother. 

221.  Thus  God,  according  to  his  unsearchable  counsel, 
changes  tlie  expectations  even  of  the  saints.  Ham,  whom  his 
fatlier,  at  his  birth,  had  expected  to  be  inflamed  with  greater 
zeal  for  the  support  of  the  Church  than  his  brothers,  was 
hot  and  burning,  indeed,  when  he  grew  older,  but  in  a  dif- 
ferent sense.  IJe  burned  against  his  parent  and  his  God,  as 
his  deed  shows.  Hence,  his  name  was  one  of  evil  prophecy, 
unsuspected  of  Noah  when  he  gave  it. 

222.  This  is  Noah's  prophecy  concerning  his  sons,  who 
have  filled  the  earth  with  their  offspring.  The  fact,  therefore, 
that  God  has  permitted  the  light  of  the  Gospel  to  shine  upon 
Germany,  is  due  to  the  prophecy  anent  Japheth.  We  see 
today  the  fulfillment  of  that  which  Noah  foretold.  Though 
we  are  not  of  the  seed  of  Abraham,  yet  we  dwell  in  the  tents 
of  Shem  and  enjoy  the  fulfilment  of  the  prophecies  concern- 
ing Christ. 

Vs.    28-29.      And  Noah   lived  after   the  flood   three   hurt- 


GENESIS  IX.  RAINBOW  COVENANT.  329 

dred  and  fifty  years.  And  all  the  days  of  Noah  were  nine 
hundred  and  fifty  years;  and  he  died. 

283.  Histoi-}'  shows  that  Noah  died  fifty  years  after  the 
birth  of  Abraham.  Abraham,  therefore,  enjoying  the  instruc- 
tion of  so  able  and  renowned  a  teacher  until  his  fiftieth  year, 
had  an  opportunity  to  learn  something  of  religion.  And 
there  is  no  doubt  that  ISToah,  being  filled  with  the  Holy  Spirit, 
cared  for  this  grandchild  of  liis  with  special  care  and  love, 
as  the  only  heir  of  Shem's  promises. 

224.  At  that  time  the  offspring  of  Ham  flourished,  spread- 
ing idolatry  throughout  the  regions  of  tlie  East.  Abraham 
was  in  touch  with  it,  and  not  without  danger  to  himself.  He 
was  saved,  however,  by  Noah,  being  almost  alone  in  recog- 
nizing the  greatness  of  a  man  who  was  the  only  survivor  of 
the  early  world.  The  others,  forgetful  of  the  wrath  which 
had  raged  in  the  flood,  taunted  the  pious,  old  man;  particu- 
larly Ham's  progeny,  puffed  up  by  wealth  and  power.  They 
heaped  insults  upon  Father  Noah,  and — frenzied  by  success — 
they  divided  the  curse  of  servitude  pronounced  upon  them  as 
a  sign  of  his  dotas^e.     Amen. 


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LUTHER  ON  CHRISTIAN  EDUCATION. 

"Luther  on  Christian  Education,"  containing  his  best  catechetical 
writings.  We  are  happy  in  assuring  the  growing  Hst  of  advance 
subscribers,  however,  that  the  enterprise  has  received  no  backset. 
On  the  contrary,  it  has  grown  in  every  respect,  especially  in  the 
efficiency  of  our  co-laborers  and  in  the  favor  it  has  received  from 
our  institutions  of  learning.  The  problem  of  the  young  people  is  the 
burning  question  at  present;  and  as  Catechetics  is  about  the  only 
branch  of  theology  teaching  future  pastors  their  duties  to  the 
young,  the  last  volume  met  a  long-felt  want,  both  as  a  text-book 
and  as  a  help  for  side  reading  on  many  subjects.  For  example,  the 
president  of  one  institution  ordered  one  hundred  copies  and  turned 
his  whole  school  into  a  Luther-class  for  one  period  every  Thurs- 
day afternoon  to  study  it.  The  experiment  was  a  success.  It  is 
better  to  study  the  classics  Luther  wrote  than  what  others  have 
written  about  him.  "He  is,  in  the  best  sense,  modern,  up-to-date, 
the  prophet  of  our  times."    Read  him,  and  judge  for  yourself. 

State  schools  also  support  chapel  services,  a  Y.  M.  C.  A.  and 
occasional  Christian  sermons  and  lectures.  But  church  schools  are 
expected  to  do  more.  It  is  indeed  a  sad  sight  to  see  a  foundation 
going  to  ruin  because  the  building  is  not  erected.  Supporters  of 
Christian  schools  are  now  beginning  to  realize  that  the  only 
reason  for  their  existence  is  that  they  are  Christian.  No  church 
lays  a  better  foundation  in  the  hearts  of  the  young  for  Christian 
culture  than  the  Lutheran  and  no  worse  advertisement  of  a  Luther- 
an school  is  conceivable  than  for  its  students  to  return  home  with- 
out any  growth  or  development  in  harmony  with  their  catechism 
foundation.  It  has  been  overlooked  that  Luther  furnishes  the  best 
m.aterial  for  the  building  as  well  as  for  the  foundation.  He  is  the 
great  evangelist  in  the  evangelization  of  the  Gentiles. 

This  volume  of  practical  sermons  on  the  epistle  texts  furnishes 
the  best  material  for  the  building,  because  it  exhorts  to  practice 
the  Christian  lessons  taught  by  parent  and  pastor.  In  teaching 
Luther's  catechism  the  aim  should  be  to  prepare  and  interest  the 
pupil  to  read  also  his  best  sermons  and  commentaries  on  the 
Word  of  God,  for  God's  V/ord  is  the  chief  glory  and  hope  of  ail 
Protestants.  This  was  the  natural,  continued  development  of  our 
German  and  Scandinavian  parents,  whose  stable  Christian  charac- 
ters their  children  admire  so  much,  but  fail  to  learn  the  simple  way 
to  imitate.  Alas,  how  many  never  read  a  book  written  by  Luther 
except  his  Small  Catechism! 

Pastors  who  preach  in  two  languages  generally  use  English  in  the 
evening  and  as  they  preach  on  the  Gospel  texts  in  the  morning 
these  epistle  sermons  will  be  especially  helpful  in  the  evening  serv- 
ices to  all  pastors  who  strive  not  for  new  truths,  but  to  put  old, 
familiar  truths  in  the  plainest  and  strongest  English.  Luther  wrote 
these  sermons  as  models  for  the  preachers  of  his  day,  models  they 
are  now,  and  models  they  ought  to  be  until  God  raises  up  a  greater 
preacher.  They  will  aid  in  making  English  Lutheran  preaching 
and  teaching  easy  for  pastors  overburdened  not  only  by  large  pas- 
torates, but  by  two  languages  in  their  large  fields. 

It  is  a  cherished  hope  that  these  practical  spiritual  writings, 
teaching  true  faith  in  God  and  right  love  to  our  neighbor,  may, 
like  "Lutherans  In  All  Lands,"  contribute  to  the  literature  of  inner 
missions.  Men  like  Spener,  Wichern,  Fliedner  and  Von  Bcdel- 
schwingh,  developed  inner  missions  on  the  foundation  laid  by 
Luther's  writings  in  the  hearts  of  the  German  people. 


CKRiSTIAN  EDUCATIONAL  SERIES-BOOKS  HI 


LUTHER'S 

ZvQO  Catecbieme 


^^^      c^^-y^i^ 


!N  Tiic  SCHOOL  ROOM 

■  mo.  fT'S  pp.  C-D^ 


CHRiSTi.'^M  EDUCATIONAL  SERiES-BOOK  111 


LUTHER'S 

ZvQO  Catecbieme 


4:^ 


EXPLAINED  BY  HIMSELF 


^?',J^^ 


LL'THER  IW  THE  UNIVERSITY 
A  'i.sefii'  prr'sent.  12 mo.  fPS pp.  B0( 


CHRISTIAN  EDUCATIONAL  SERIES- BOOK  TWO 

LUTHER'S 

iarge  Catecbiem 


LUTHER   IN  THE  SCHOOL  ROOM 


CHRISTIAN  EDUCATIONAL  SERIES- BOOK  VII 

LUTHER'S 

Cbrietmas  Sermons 

EPISTLES 


LUTHER  IN  THE  HOME 
AFineCkrishnas  Gjft.  12mo.i92pp.soi 


LUTHER'S  SERMONS  HIGHLY  PRAISED. 

The  Lutheran,  Philadelphia:  Instruction  and  edification  are  to  be  found 
on  every  page.  The  sermons  as  given  in  this  edition  are  well  printed,  and  are 
splendidly  summarized  by  Bugenhagen  and  divided,  so  that  one  can  at  a  glance 
see  the  topic  that  is  being  treated. 

The  Christian  Advocate,  New  York  City:  We  must  remember  what 
Luther  and  his  Wittenberg  printing  press  accomplished  in  spreading  evangelical 
Christianity  throughout  all  lands,  and  not  leave  unread  the  words  to  which  we 
ourselves,  every  one,  owe  so  much. 

The  Christian  Guardian,  Toronto,  Canada:  Many  who  know  much  about 
the  life  and  work  of  the  world-famous  reformer  are  unfamiliar  with  his  ser- 
mons, and  to  those  who  wish  to  read  a  graphic  translation  these  volumes  will  be 
very  welcome. 

The  Lutheran  Observer,  Philadelphia:  There  is  something  invigorating 
to  mind  and  heart  in  coming  into  contact  with  the  great  soul  of  the  Reformer  as 
he  spoke  out  in  his  sermons.  There  is  in  them  a  freshness,  a  vitality  that  is 
immensely  quickening.  It  is  a  great  thing  to  have  them,  though  translated,  made 
accessible  to  those  who  cannot  read  them  in  the  original. 

The  Messenger  of  Peace,  St.  Louis:  The  rising  generation  of  German- 
American  Protestants,  to  whom  the  English  language  is  becoming  more  familiar 
than  their  mother  tongue,  may  now  enjoy  the  same  spiritual  nourishment  that  did 
so  much  to  give  life  and  power  to  their  fathers.  In  the  translation  of  Luther's 
works  in  the  English  language.  Dr.  Lenker  has  rendered  a  unique  and  lasting 
service  to  Christians  of  all  lands.  The  question  of  language  is  disturbing  many 
of  our  German-American  churches  to  a  greater  or  less  extent  and  the  transla- 
tion of  Luther  into  English  emphasizes  the  fact  that  it  is  not  the  language  that 
makes  the  Church  or  the  Christian,  but  something  deeper  and  more  powerful, 
the  spirit  and  the  life,  which  may  be  felt  through  the  medium  of  any  language. 
The  religious  life  of  today  needs  the  clear,  rousing,  positive  note  which  the  grea\ 
German  reformer  struck  nearly  400  years  ago  and  it  is  to  be  hoped  that  the 
translation  of  his  works  into  English  will  help  to  establish  his  influence  in 
America  where  he  has  heretofore  been  known  by  name  rather  than  by  his 
"works."  The  Church  Postil  was  considered  by  Luther  to  be  the  best  of  all  his 
books  and  Dr.  Lenker  has  succeeded  in  retaining  the  peculiar  charm  of  the 
original,  wisely  choosing  to  reveal  the  real  Luther,  plain,  forceful,  earnest  and 
evangelical,  rather  than  attempt  clothing  his  thoughts  with  the  English  of  the  twen- 
tieth century. 

Winnipeg  Telegram,  Winnipeg,  Canada:  Luther,  the  monk  who  once  shook 
the  world,  wrote  1 1 0  volumes.  Only  a  few  of  these  have  been  translated  into 
English  and  the  present  volume  on  "Pentecost"  is  now  translated  for  the  first 
time.  The  exegetical  work  is  well  done  and  the  work  is  finely  edited.  One 
is  struck  on  every  page  with  the  simple,  direct  maimer  of  this  modern  church 
father.  He  speaks  to  the  point  and  takes  no  by-paths.  In  the  age  in  which  he 
lived  it  is  not  to  be  wondered  at  that  his  words  went  to  the  mark  like  bullets 
and  left  marks  like  bullets. 

The  works  of  Luther  hold  the  first  rank  in  Protestant  classics,  and  in  their 
intrinsic  value  they  are  not  surpassed  by  all  the  rich  literature  of  the  first  four 
centuries  of  Christianity.  But  these  writings  possess  more  than  an  antiquarian 
interest.  Luther  was  not  only  the  oracle  of  his  age,  but  like  every  true  prophet 
he  spoke  for  all  the  ages.  He  is  in  the  best  sense  modern,  up-to-date,  the  prophet 
of  our  own  times.  It  is  remarkable  how  he  treats  the  problems  which  perplex 
the  thinkers  of  our  day,  covering  almost  every  phase  of  religious,  moral,  and 
social  conditions,  touching  every  interest  of  humanity. 

"Luther's  sermons  (8  vols,  now  in  print)  carry  us  back  to  a  simplicity  always 
needed,  that  the  pulpit  may  be  the  throne  of  power." — "A  rich  storehouse  un- 
locked to  the  English  world  for  the  first  time." — "Walch's  analyses  and  Bugen- 
hagen's   Summaries   are  excellent   features." 

English  Lutheran  teaching  and  preaching  become  easy  when  pastor  and 
people  read  the  English  Luther.     Try  itl 


READ    LENKERlS 


humbRms 


READ  LENKER'S  AMERICAN  LUTHER  SYSTEMATICALLY, 

"When  you  have  finished  ihe  Small  Catechism  begin  with  the  Large  Cate- 
chism," is  the  good  advice  Luther  gives  in  his  preface  to  his  Sir.all  Catechism. 
No  better  advice  could  be  given,  for  the  Large  Catechism  is  the  best  explanation 
and  development  of  the  small  one. 

Prof.  A.  G.  Voigt,  D.  D.,  makes  the  timely  remark,  "It  is  a  mistake  to  think 
that  the  Catechism  is  only  a  book  for  the  instruction  of  children.  Luther  himself 
in  the  maturity  of  his  religious  life  continued  to  use  it  devotionally." 

President  Roosevelt,  it  is  said,  has  rediscovered  the  Ten  Commandments  and 
is  applying  them  to  the  American  people.  Hence  the  churches  should  bestir  them- 
selves to  rediscover  their  Catechisms  and  popularize  them. 

Luther  volumes  in  Preparation:  Genesis,  Vols.  II  and  III;  Psalms,  Vol.  II; 
Epistle  Sermons;  Catechetical  Writings,  Vol.  II;  Commentary  on  Galatians; 
Table  Talk;  Free  Will;  His  Letters.     Become  an  advance  subscriber  now. 

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IN  PRESS 

Volume  III.  of  Lutherans  In  All 
Lands 

To  Appear  October,  1910 

Showing  the  True  Place  of  the  Germans  and 
Scandinavians  in  the  Evangelization  of  the 
World. 

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A  New  Book  for  Our  Times 

JUST  OUT ! 

Luther  on  Sin  and  Destruction  of  the 
Ancient  World 

With  Lessons  for  Our  Times.       Volume   II.  of 
his  Great  Commentary  on  Genesis,  Chap- 
ters four  to  nine  inclusive. 

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